Class 3 



Book 

PRESENTED BY 



THE LIFE 

OF 

OUR LORD AND SAVIOUR 



JESUS CHRIST; 



CONTAINING A FULL AND ACCURATE HISTORY, FROM HIS TAKING UPON 
HIMSELF OUR NATURE, TO HIS CRUCIFIXION, RESURRECTION, 
AND ASCFNSION I TOGETHER WITH THE 



ZsZVSS, TB.A.XrS.&CTXOHrS, JLm-D SUFFSaXKG-S of mis 
PRIMITIVE MARTYBS I 



TO WHICH IS ADDED 



THE HISTORY OF THE JEWS.] 



BY REV. JOHN FLEETWOOD, D. D. 



" But these are written, that ye might believe that Jesus is the Christ, the Son of 
God ; and that believing ye might have life through his name. "—John xx. 33. 



N E W-H A V E N . 

1833. 



Entered according to act of Congress, in the year 1837, by Nathan Whi- 
ting, in the Clerk's Office of the District Court of Connecticut District. 



PREFACE. 



The first and greatest object that should most materially engage the 
.-mention of mankind is, the pursuit of that knowledge which tends to 
ororaote their welfare while on this transitory stage of life, and their 
eternal happiness in that which is to come. No measures whatever can 
be taken to effect this, but the most earnest endeavors to make them- 
selves perfectly acquainted with, and strictly to follow the example of 
our blessed Redeemer, the great Captain of our sufferings — the preser- 
ver of our souls from death to life everlasting — the grand pattern of 
sanctity, humility, meekness, and charity — the King of glory — the 
guiding star to righteousness — and who, as himself expresses it, is " the 
Way, the Truth, and the Life." 

As, therefore, in our blessed Redeemer only, rests the whole of our 
eternal salvation, let Him only engross our most serious attention: and 
yet the examples of his holy Apostles, who have sealed their faith with 
their blood, inspire us with resolution to make us emulous to be account- 
ed voluntary servants of Christ, who condescended to suffer an ignomi- 
nious and painful death, to clear us from our sins, and the punishment 
due to our manifold offences. 

In seriously pei using the. life and transactions of the great Redeemer 
of mankind, we shall there find those balmy sweets, those solid comforts 3 
which, if properly attended to will promote our felicity here, and secuie 
to us eternal happiness hereafter. If we endeavor to pursue the divine 
system laid down by our blessed Saviour, there is no reason to doubt 
but our obedience will be crowned with that reward which he had been 
pleased to promise to all those who imitate his glorious example. Our 
blessed Lord himself tells us, that if we are poor in spirit, we shall gain 
the kingdom of heaven ; if we mourn here, we shall be comforted ; if 
we hunger and thirst after righteousness we shall be filled. It is from 



IV 



PREFACE. 



these assurances that St. Augustine says, " the happiness of this life con- 
sists in the Holy Ghost, without which we cannot come to the knowledge 
of God." All true knowledge, virtue and perfection, that a Christian 
can desire or attain to, are contained in the doctrines and transactions 
of our glorious Redeemer ; who teaches us that righteousness and holi- 
ness consist in the inward purity and integrity of the mind, and not in 
the outward show of works; in a conscience void of offence, not in the 
pompous applause of men ; mi humility, not in ostentation; in contempt, 
not in pursuit of worldly honors; and he farther teaches us to love our 
enemies as well as our friends. Here we read of the nature of true 
faith ; of trusting in Christ alone ; and how we ought not to glory but 
in him. Here we read also of the certainty of salvation, the forgive- 
ness of sins, the resurrection of the body, and of life eternal. 

We most sincerely hope that the perusal of this work will produce 
that effect foi which it is so happily adapted, namely, the promotion of 
the cause of Christianity, and making mankind wise unto salvation. A 
serious attention to the divine transactions contained in this history, wi»J 
fill the mind with awful, though pleasing ideas; banish every doubt; 
confirm the reader in the most sublime truths, and fill his soul with divine 
ecstacies. 

We shall only further observe, that in the execution of this pious 
work, we have endeavored to improve the understanding and warm the 
heart, to inspire the mind with gratitude for the astonishing love of a dy- 
ing Saviour, and to excite the soul to embrace his kind invitations of 
forgiveness, of happiness, and peace. 



INTRODUCTORY 



DISSERTATION, 

IN WHICH 

THE EVIDENCES OF CHRISTIANITY ARE FAIRLY STATED, THE NEW TESTA- 
MENT FRCVED TO BE GENUINE, AND THE RELIGION OF JESUS TRULY DIVINE. 



It is a well attested truth, that immorality ever grows with 
infidelity, and to the prevalence of vice must certainly be imputed 
that scorn and derision in which too many in the present day hold 
the sacred oracles of God, the revealed will of the Great Creator 
of Heaven and Earth. 

From hence, therefore, it is reasonable to ask, what cause 
can produce so strange a deviation from the ways of God ? 
Doubtless from that unhappy disregard, either to the Gospel in 
general, or to his peculiar and essential truths so visible in the 
world, and which appear to be continually increasing. It is too 
evident, that multitudes among us, like those of old, who thought 
and professed themselves the wisest of mankind, or, in other 
words, the free-thinkers of the age, have been desirous of banish- 
ing God and his truths from their knowledge ; and it is therefore 
the less to be wondered at, if " God has given them up to a repro- 
bate mind ;" to the most infamous lusts and enormities ; and to a 
depth of degeneracy, which, while it is in part the natural conse- 
quence, it is in part also the just, but dreadful punishment of their 
apostacy from the faith. And we are persuaded that those who 
wish well to the cause of Christ, as every true Christian most 
certainly does., cannot serve it more effectually, than by endea- 
vouring to establish men in their belief of the Gospel in general, 
and to build them up in the most holy faith. The latter, we flatter 
ourselves, we have sufficiently done in the following lives of the 
blessed Jesus, and his Apostles and followers ; and propose in 
this Dissertation, to prove that the Christian Religion is true, and 
owes its origin to God himself. 



0 



AN INTRODUCTORY DISSERTATION. 



It will be needless to observe, that this is a matter of the high- 
est importance, as every one will apprehend that this is the Foun- 
dation of all our hopes. It is absolutely necessary in this age of 
libertinism, that every Christian should be able " to give a reason 
for the hope that is in him," and to put to silence the tongues of 
those men that have " evil will at Zion." And may the Almighty 
enable us to plead his cause with success ! May the divine Spirit 
accompany these arguments, that the faith of our readers being 
more and more established, it may appear that the tree is watered 
at the roots, by all the other graces growing and flourishing in an 
equal proportion ! 

God has made ample provision for the honour and support of 
his Gospel, by furnishing it with a variety of proofs, which 
may, with undiminished, and indeed, with growing conviction, 
be displayed in the eyes of the whole world : and we should be 
greatly wanting in gratitude to him, in zeal for a Redeemer's 
kingdom, and in charitable concern for the conversion of those 
who reject the Gospel, as well as for the edification of those who 
embrace it, should we wholly overlook those arguments, or 
neglect to acquaint ourselves with them. This is the evidence 
we propose, and beg our readers would peruse it with becoming 
attention. 

In prosecution of this great design, we shall endeavour more 
particularly to show, that if we take the matter on a general 
survey, it will appear highly probable, that such a system of 
doctrines and precepts, as we find Christianity to be, should 
indeed have been a " divine Revelation ;" and then, that if 
we examine into the external evidence of it, we shall find it 
certain in fact that it was so, and that it had its origin from 
on high. 

First then, we are to show, that taking the matter merely in 
theory, it will appear highly probable, that such a system as the 
Gospel, should be indeed, a divine revelation. 

To prove this, we shall endeavour to show, That the state 
of mankind was such as greatly to need a revelation; That 
there seems, from the light of nature, encouragement to hope 
that God would grant one ; That it is reasonable to believe, 
that if any were made, it should be introduced and transmitted 
as Christianity was ; and, That its general nature and substance 
should be such as w r e find that of the Gospel is. If we satisfac- 
torily prove these particulars, there will be a strong presumptive 
evidence that the " Gospel is from God," and a fair way will 
be opened for that more divine proof which is principally in- 
tended. 

j 1 The case of mankind is naturally such as to s^;ed a divine 
Variation. 



AN INTRODUCTORY DISSERTATION. 



We would not be understood to speak here of a man in his 
original state, though even then, some instruction from above 
seemed necessary to inform him of many particulars, which it 
was highly proper for him then to know ; but we speak of him 
in the degenerate condition in which he now so evidently lies, 
by whatever means he fell into it. It is very easy to make florid 
encomiums on the perfection of natural light, and to deceive 
unwary readers by an ambiguous term, as a late author has done 
in his deistical writings ; a fallacy beneath an ingenuous reasoner, 
and which alone ought to have exposed his book to the con- 
lempt of every serious reader. Truth needs no disguise; a 
candid advocate scorns such subterfuges ; let facts speak for 
themselves, and controversy will soon be decided. We appeal 
to every intelligent reader, who is acquainted with the records of 
antiquity, or that has any knowledge of the present state of those 
countries where Christianity is unknown, whether it is not too 
obvious a truth, that the whole heathen world has lain, and still 
lies, in a state of wickedness. Have not the greater part of them 
been perpetually bewildered in their religious notions and prac- 
tices, very different from each other, and almost equally differ- 
ing on all sides from the appearances of truth and reason ? Is 
any thing so wild as not to have been believed ; any thing so in- 
famous as not to have been practised by them, while they not 
only pretended to justify it by reason, but to have consecrated it 
as a part of their religion ? To this very day, what are the dis- 
coveries of new nations in the American or African world ; but, 
generally speaking, the opening of new scenes of enormity ? Ra- 
pine, lust, cruelty, human sacrifices, and the most stupid idola- 
tries, are, and always have been, the morality and religion of 
almost all the Pagan nations under heaven ; and if they have 
discovered a dawn of reason, it has only sufficed to convince 
them of the want of an abler guide, to direct them in pursuit of 
real happiness. 

But perhaps some of our readers have only heard these 
things by uncertain reports. If this be the case, look around 
you within the sphere of your own observation, and remark the 
temper and character of the generality of those who have 
been educated in a Christian, and even in a Protestant country. 
Observe their ignorance and forgetfulness of the Divine Being, 
1 heir impieties, their debaucheries, their fraud, their oppression, 
their pride, their avarice, their ambition, their unnatural in- 
sensibility of the wants, sorrows, and interests of each other ; 
and when you see how bad they generally are in the midst of 
so many advantages, judge by that of the probable state of 
those that want them. When the candid reader has well weighed 
these particulars, let him judge whether a revelation be an 
unnecessary thing. 



8 



AN INTRO 1j V C TORY DISSERTATION. 



2. There is, from the light of nature, considerable encourage- 
ment to hope, that God would favour his creatures with so desira- 
ble a thing as a revelation appears to be. 

That a revelation is in itself a possible thing is evident be- 
yond all shadow of doubt. Shall not He that " made man's 
mouth," who has given us this wonderful faculty of discovering 
our sentiments, and communicating our ideas to each other : 
shall not He be able to converse with his rational creatures, and, 
by sensible manifestations, or inward impressions, to convey 
the knowledge of things which lie beyond the discernment of 
their natural faculties, and yet may be highly conducive to their 
advantage? To own a God, and to deny him such a power 
would be a notorious contradiction. But it may appear much 
more dubious, whether he will please to confer such a favour on 
sinful creatures. 

Now it must be acknowledged, that he would not certainly 
conclude he would never do it ; considering, on the one hand, 
how justly they stood exposed to his final displeasure : and, on 
the other, what provision he had made by the frame of the human 
mind, and of nature around us, for giving us such notices of 
himself, as would leave us inexcusable, if we either failed to 
know him, or to glorify him as God, as the apostle argues at 
large. (Rom. i. 20, &c.) Nevertheless, we should have some- 
thing of this kind to hope from considering God as the indulgent 
father of his creatures ; from observing the tender care he takes 
of us, and the liberal supply which he grants for the support of 
the animal life ; especially from the provision he has made for 
man, consdered as a guilty and calamitous creature, by the 
medicinal and healing virtues he has given to the productions 
of nature, which man in a perfect state of rectitude and happi- 
ness, never would have needed. 

This is a circumstance which seems strongly to intimate, that 
he would some time or other, graciously provide an adequate 
remedy to heal the minds of the children of men ; and that he 
would interpose to instruct them in his own nature, in the manner 
in which he is to be served, and in the final treatment which they 
may expect from him. And certainly such an apprehension 
seems very congruous to the sentiments of the generality of man- 
kind, a sufficient proof that men naturally expect some such 
kind of interposition of the Almighty. 

3. It is natural to conclude, that if a revelation were given, it 
would be introduced, and transmitted in such a manner as the 
Evangelists show us Christianity was. 

It is, for instance, highly probable that it should be taught 
either by some illustrious person, sent down from a superior 
world, or at least by a man of eminent wisdom and piety, who 
should himself have been not only a teacher, but an example 



AN INTRODUCTORY DISSERTATION. 



9 



of righteousness. In order to this, it seems probable, that he 
should be led through a series of calamities and distress ; since, 
otherwise he could not have been a pattern of that resignation, 
which adorns adversity, and is peculiar to it. And it might 
also have been expected that, in the extremity of Ins distress, the 
Almighty, whose messenger he was, should, in some extraordi- 
nary manner, have interposed either to preserve or to recover 
him from death. 

It is, moreover, exceedingly probable, that such a person, 
and perhaps also those who were at first employed as his mes- 
sengers to the world, should be endowed with a power of work- 
ing miracles, both to awaken men's attention, and to prove his 
divine mission, and the consequent truth of his doctrines, some of 
which might perhaps be capable of no other proof; or if they 
were, it is certain that no method of arguing is so short, so plain, 
and so forcible, and on the whole so well suited to conviction, 
and probably, to the reformation of mankind, as a course of evi- 
dent, repeated, and uncontrolled miracles. And such a method 
of proof is especially adapted to the populace, who are in- 
comparably the greater part of mankind, and for whose benefit 
we may assure ourselves a revelation would be chiefly de- 
signed. It might be added, that it was no way improbable, 
though not in itself certain, that a dispensation should open 
gradually to the world ; and that the most illustrious messenger 
of God to men should be ushered in by some predictions which 
should raise a great expectation of his appearance, and have an 
evident accomplishment in him. 

As to the propagation of a religion so introduced, it seems 
no way improbable, that having been thus established in its 
first age, it should be transmitted to future generations by credi- 
ble testimony, as other important facts are. It is certain, that 
affairs of the utmost moment, transacted among men, depend on 
testimony ; on this, voyages are undertaken, settlements made, 
and controversies decided ; controversies on which not only the 
estates but the lives of men depend. Though it must be owned, 
that such an historical evidence is not equally convincing with 
miracles which are wrought before our own eyes ; yet it is cer- 
tain it may rise to such a degree as to exclude all reasonable 
doubt. We know not why we should expect, that the evidence 
of a revelation should be such as universally to compel the im- 
mediate acquiescence of all to whom it is offered. It appears 
much more probable, that it should be so adjusted as to be a kind 
of touchstone to the tempers and characters of men, capable, 
indeed, of giving ample satisfaction to the diligent and candid 
inquirer, yet attended with some circumstances, from whence 
the captious and perverse might take occasion to cavil and 
object. Such we might reasonably suppose a revelation would 



10 



AN INTRODUCTORY DISSERTATZOxV. 



be, and such we maintain Christianity is. The teachers of it 
undertake to prove that it was thus introduced, thus established, 
and thus transmitted ; and we trust that this is a strong presump- 
tion in its favour, especially as we can add, 

4. That the principal doctrines contained in the Gospel are of 
such a nature, that we might in general suppose a divine revela- 
tion would be — rational, practical, and sublime. 

It is natural to imagine, that in a revelation of a religion 
from God, the great principles of natural religion should be 
clearly asserted, and strongly maintained : such as the existence 
the unity, the perfection, and the providence of God ; the essen- 
tial and immutable difference betw r een moral good and evil ; 
the obligations we are under to the various branches of virtue, 
whether human, social, or divine ; the value and immortality of 
the soul ; and the rewards and punishments of a future state. 
All these particulars every rational person would conclude were 
contained in it ; and that upon the whole it should appear calcu- 
lated to form men's minds to a proper temper, rather than to 
amuse them with curious speculations. 

It might, indeed, be farther supposed, that such a revelation 
would contain some things which could not have been learned 
from the highest improvements of natural light : such as, that 
God would pardon the sins of the most flagrant offender, on 
account of the satisfaction made by his dear Son, the Redeemer 
of the w T orld ; that he would woi k holy desires in the hearts of 
his people, by the power of his divine grace, and form them for 
happiness hereafter by implanting in them a principle of ho- 
liness. 

In short, the Christian system is undoubtedly worthy of God, 
nor is it possible to imagine from whom else it could have 
proceeded.* 

Thus have we considered the first branch of the argument, 
and shown, we hope satisfactorily, that, taking the Christian 
system only in theory, it appears highly probable. The truth 
is, that to embrace the Gospel is so safe, and upon the whole 
so comfortable a thing, that a wise man would deliberately ven- 
ture his all upon it, though nothing more could be offered for its 
confirmation. But, blessed be God, we have a great deal more 
to offer in this important cause ; and can add, with still greater 
confidence, that it is not only probable in theory, but, 

Secondly, That it is in fact certain, that Christianity is, indeed, 
a divine revelation. 

Frum what has been said, it sufficiently appears, that a revelation was abso- 
lutely necessary to instruct mankind in the most knportant principles of religion; 
nnd consequently all the fallacious arguments of deislical writers, against the neces- 
sity of an extraordinary revelation, fall to the ground like a mighty structure when 

the foundation is destroyed. 



AN INTRODUCTORY DISSERTATION. 



II 



On this it must be confessed the chief stress is to be laid ; and 
therefore we shall insist more largely on this branch of the argu- 
ment, and endeavour, by the divine assistance, to prove the cer- 
tainty of this great, this important fact. And in order to this, it 
will be necessary to show, 

I. That the books in the New Testament, now extant, may 
be depended upon as written by the first preachers and publishers 
of Christianity. And, 

II. That from hence it will certainly follow, that what they 
assert is true, and that the religion they teach brings with it such 
evidences of a divine authority, as may justly recommend it to 
our acceptance. 

Each of these heads would furnish matter for several volumes ; 
but as we are writing only a Dissertation, it is our business to 
strike at the most obvious and important particulars, by which 
they may be briefly illustrated and confirmed. 

We are to prove, that the books of the New Testament, now 
extant, were written by the first preachers and publishers of 
Christianity. 

We shall now confine ourselves to the books of the New 
Testament, as that particular part of the sacred oracles has 
engrossed our present attention, though we propose, in another 
place, to lay down some solid arguments in defence of the au- 
thenticity of the Old, which is an invaluable treasure, being the 
very foundation of the New, and demands our daily pleasing 
and grateful perusal, and is capable of being defended in a man- 
lier we are persuaded its most subtle enemies will never be able 
to answer. 

After premising these particulars, we shall go on to the argu- 
ment, and advance it by the following degrees : W e shall prove 
that Christianity is an ancient religion : — That there was such a 
person as Jesus of Nazareth crucified above seventeen hundred 
years ago, at Jerusalem ; — That the first preachers of his religion 
wrote books, which went by the name of those that now make 
up the volume of the New Testament ; — And that the English 
translation of them, now publicly used, is in the main faithful, 
and may be depended upon. 

1. It is certain, that Christianity is not a new religion, but one 
that was maintained by great multitudes soon after the time in 
which the Gospels tell us Jesus appeared. 

That there was, considerably more than seventeen hundred 
years ago, a body of men that went by the name of Christians, 
is full as evident as that a race of men was then subsisting in 
die world ; nor do we know that any enemy to the religion of 
Jesus has ever been vile and confident enough to dispute it. 
Indeed, there are such numbers, both of Christian and Heathen 
writers, who attest this fact, that it would be madness to deny 



12 



AN INTRODUCTORY DISSERTATION. 



it, and therefore superfluous for us to prove it. But we cannot 
help observing, that Tacitus, Suetonius, Pliny, Marcus Antoni- 
nus, and others, not only attest the existence of such a body of 
men, but also in/orm us of the extreme persecutions they under- 
went in the very infancy of thei • religion ; a strong evidence 
that they were firmly persuaded that their religion was from 
on high. 

2. That there was such a person as Jesus of Nazareth, who 
was crucified at Jerusalem, when Pontius Pilate was the Roman 
governor there. 

It can never be imagined, that multitudes of people should 
take their names from Christ, and sacrifice their lives for their 
adherence to him, even in the same age in which he lived, if 
they had not been well assured that there was such a person. 
Nay, Tacitus himself tells us, that he was put to death under 
Pontius Pilate, who was procurator of Judea in the reign ot 
Tiberius. And it is well known that the primitive Christian 
apologists often appeal to the acts of Pilate, or the memoirs of 
his government, which he, according to the customs of all other 
procurators, transmitted to Rome, as containing an account of 
these transactions ; and as the appeal was made to those who 
had the command of the public records, we may assure ourselves 
such testimonies were then extant. But it is a fact which our 
enemies never denied. They owned it ; they even gloried in 
it, and upbraided the Christians with the infamous death of him 
whom they called their Saviour. Thus it sufficiently appears, 
that there was at the time, commonly supposed, such a person 
as our blessed Saviour Christ, who was a divine teacher, and 
who gathered many disciples, by whom his religion was after- 
wards published in the world. 

3. It is also certain, that the first publishers of this religion 
wrote books, which contained an account of the life and doctrines 
of Jesus their Master, and which went by the names of those 
that now make up our New Testament. 

It was in the nature of things highly probable, that they 
would declare and publish to the world, in writing, the things 
they had seen and heard, considering how common books were 
in the age and countries in which they taught; and of how 
great importance an acquaintance with the history and doctrine 
of Christ was to the purposes which they so strenuously pur- 
sued : but we have much more than such a presumptive evi- 
dence. 

The most inveterate adversaries to Christianity must grant 
(hat we have books of great antiquity, written some fourteen, 
some fifteen, and some more than sixteen hundred years ago; 
in which mention is made of the life of Christ, as written by 
many, and especially by four of his disciples, who, by way 



AN INTRODUCTORY DISSERTATION. 



13 



of eminence, are styled Evangelists. Great pains have indeed 
been taken to endeavour to prove that some spurious pieces 
were published under the names of the apostles, containing the 
history of these things. But all these have been confuted, aii^ 
the vile assertors stigmatized with that contempt their false 
asseverations justly deserved. And we are sure he must be 
very little acquainted with the ancient ecclesiastical writer* 
who does not know that the primitive Christians made a great 
difference between those writings, which we call the canonical 
books of the New Testament, and others ; which plainly shows 
that they did not judge of writings merely by the names of 
their pretended authors, but inquired with an accuracy becom- 
ing the importance of these pretences. The result of this in- 
quiry was, that the four Gospels, the Acts, the Epistles of St 
Paul, one of St. Peter, and one of St. John, were received upon 
sach evidence, that Eusebius, a most accurate and early critic in 
these things, could not learn that they had ever been disputed. 
And afterwards the remaining books of the New Testament, 
namely, Hebrews, — James, — the second of Peter, — the second 
and third of John, — Jude, — and the Revelations, were admitted 
as genuine, and added to the rest. On the whole it is suffi- 
ciently plain, that the primitive Christians were so thoroughly 
satisfied of the authority of the sacred books, that they speak of 
them, not only as credible and authentic, but as equal to the 
oracles of the Old Testament, as divinely inspired, as the word 
of the Spirit, as the law and organ of God, and as the rule of 
faith, which cannot be contradicted without the greatest guilts 
with many other expressions of the same kind, which often occur 
in their discourses. To which we may add, that in some of their 
councils the New Testament was placed on a throne, to signify 
their desire that all their controversies might be determined, and 
their actions regulated by it. 

From the whole, therefore it is plain, that the primitive church 
did receive certain pieces which bore the same titles with the 
books of our New Testament. Now we think it is evident, 
that they were as capable of judging whether a book was writ- 
ten by Matthew, John, or Paul, as the ancient Romans could be 
of determining whether Horace, Tully, or Livy, wrote thost 
which go under their names. And certainly the interest of the 
former was much more concerned in the writings of tne apos- 
tles, than thai of the latter in the compositions of their poet% 
orators, or even their historians ; and there is reason to believe 
they would take much greater care to inform themselves fully is 
the merits of the cause, and to avoid being imposed upon by 
artifice and fiction. Let us now proceed to show, 

4. That the books of the New Testament have been preserve* 



2 



I i 



A.N INTRODUCTORY DISSERTATION. 



in the main uncorrupted to the present time, in the original lan 
guage in which they were written. 

This is a matter of the last importance ; and, blessed be God. 
we have a proportional evidence : an evidence in whicli the hand 
of Providence has indeed been remarkably seen ; for it is certain 
there is no other ancient book in the world, which may so cer 
tainly and so easily be proved to be authentic. 

And here we will not argue merely from the piety of the 
primitive Christians, and the heroic actions and resolutions 
with which they chose to endure the greatest extremities, rather 
than deliver up their Bibles, though that consideration is evi- 
dently of the greatest weight ; but shall entreat our readers to 
consider the utter improbability of altering them. From the 
first ages they were received and read in churches, as a part of 
their public worship, just as Moses and the prophets were in 
the Jewish synagogues ; they were presently spread far and 
near, as the boundaries of the church were increased ; they 
svere early translated into other languages, of which translations 
some remain to this very day. Now, when this was the case, 
how could they be adulterated ? Is it a thing to be supposed 
and imagined, that thousands and millions of people should 
have come together from distant countries ; and that with all 
the diversities of language and customs, and, it may be added, 
of sentiments, too, they should have agreed on corrupting a 
book, which they all acknowledged to be the rule of their faith 
and their manners, and the great charter by which they held 
their eternal hopes ? It would be madness to believe it, espe- 
cially when we consider what numbers of heretics appeared in 
the very infancy of the church, who all pretended to build their 
notions on Scripture, and most of them appealed to it as the 
final judge of controversies. Now it is certain, that these dif- 
ferent sects of Christians were a perpetual guard upon each 
other, and rendered it impossible for one party to practise thus 
grossly on the sacred books, without the discovery and clamour 
of the rest. 

Nor must we omit to observe, that in every age, from the 
apostles* time to our own, there have been numberless quota- 
tions made from the books of the New Testament ; and a mul- 
titude of commentaries in various languages, and some of very 
ancient date, have been written upon them ; so that if the books 
themselves were lost, they might, in a great measure, if not en- 
tirely, be recovered from the writings of others. And we may 
venture to say, that if all the quotations ever made from all the 
ancient writings now in Europe were gathered together, the 
hulk of them would by no means be comparable to that of the 
I notations taken from the New Testament alone. So that any 



AN INTRODUCTORY DISSERTATION. 



15 



man might with much better reason dispute whether the writings 
ascribed to Homer, Demosthenes, Virgil, or Caesar, be in the 
main such as they left them, than he could question it concei 1 1- 
ing those of Matthew, Mark, Luke, John, Peter, James, aid 
Paul. 

It may be said in the main, because we readily allow, that 1 1 e 
hand of a printer, or of a transcriber, might chance, in son e 
places, to insert one letter or word for another ; and the various 
readings of this, as well as all other ancient books, prove th it 
this has sometimes been the case. But those various reading- 
are generally of such little importance, that he who can urge 
them as an objection against the assertion we are now maintain- 
ing, must have little judgment, or little integrity ; and, indeed, 
after those excellent things which have been said on the subject 
by many defenders of Christianity, he must, if he has read their 
writings, have little modesty too. 

Since then it appears that the books in the New Testament, 
as they now stand in the original, are, without any material al- 
teration, such as they were when they came from the hands of 
the sacred authors, nothing remains to complete this part of the 
argument, but to show, 

5. That the translation of them now in common use may be 
depended upon, as, in all particulars, agreeable to the original. 

This is a fact of which the generality of readers are not able 
iC *"d flrfl | mm ^diatelv, though it is of the last importance ; it is? 
therefore, with great pleasure we reflect, how ample evidence 
they may have another way, to make their mind easy on this 
head. We mean by the concurrent testimony of others, in cir- 
cumstances in which it cannot be imagined they would unite to 
deceive them. 

There are few who preach the Gospel of the Son of God, but 
have examined this matter with the greatest care, and are able 
to judge in so easy a case ; and who will all unanimously de- 
clare, that the common English translation is in the main faithful 
and judicious. We do not, indeed, scruple, on some occasions, 
to animadvert upon it ; but these remarks 4iever affect the funda- 
mentals of religion, and seldom reach any further than the beauty 
of a figure, or the connexion of an argument. 

But the argument does not wholly rest on the unanimous suf- 
frages of the teachers of the Gospel. The different sects of 
protestants in this kingdom bear witness to this truth. For it is 
certain, that where a body of men dissent from the public estab- 
lishment, and yet agree with the church from which they dis- 
sent, in using the same translation, though they are capable o( 
examining and judging of it, it is as great evidence as can be 
desired, that such a translation is right in the main. But the 
dissenters unanimously unite with us in bearing testimony tc 



AN INTRODUCTORY DISSERTATION. 



the oracle of God, as delivered in our own language : and con- 
sequently our translation may be depended upon. 

Thus have I finished the part oi' my argument, and shown 
that the Christian religion is certainly true, and that the New 
Testament is genuine. I shall next proceed to show, 

II. That from allowing the New Testament to be genuine, it 
will undeniably follow, that Christianity is a divine revela- 
tion. 

And here a person is at first ready to be lost in the multipli- 
city of arguments which surround him. It is very easy to find 
proofs, but difficult to range and dispose them in such an order 
as best to illustrate and confirm each other. We shall therefore 
offer them in the following natural series. 

The authors of the books contained in the New Testament 
were certainly capable of judging concerning the truth of the 
facts they asserted : their characters, so far as we can judge of 
them by their writings, render them worthy of regard ; and they 
were under no temptation to attempt imposing on the world by 
such relations as they have given us, if they had been false, 
Nevertheless, it is certain in fact, they did gain credit, and suc- 
ceeded in a most amazing manner, against all opposition. It is 
therefore certain, that the facts which they asserted were true ; 
ind if they were true, then it was reasonable for their contem- 
pt? V \es, and it is reasonable for us, to receive the Gospel as a 
itVj&t revelation ; especially if we consider what has happened 
<o the world for the confirmation of it, since first propagated 
by them. This is the conclusion to which we must attend ; 
and therefore let us seriously consider each of the steps by which 
we arrive at it. 

ft is exceedingly evident, that the writers of the New Testa- 
ment certainly knew the facts they asserted were true. 

And this they must have known, for this plain reason: be- 
cause they inform us, they did not trust merely to the report 
even of persons whom they thought most credible, but were pre- 
sent themselves when several of the most important facts hap- 
pened ; and so received them on the testimony of their own 
senses. On this St. John, in his first epistle, ch. i. ver. 1 — 3, 
lays a very great and reasonable stress : " That which we have 
seen with our eyes ;" and that not only by a sudden glance, but 
" which we have attentively looked upon, and which even our 
hands have handled, of the word of life :" i. e. of Christ and his 
Gospel, declare we unto you. 

Let the common sense of mankind judge here. Did not 
Matthew and John certainly know whether they had personally, 
and familiarly, conversed with Jesus of Nazareth or not? 
Whether he had chosen them for his constant attendants and 
apostles ? Whether they had seen him heal the sick, dispossess 



AN INTRODUCTORY DISSERTATION. 



17 



devils, and raise the dead ? And whether they themselves had 
received from him such miraculous endowments as they declare 
he bestowed upon them ? Did they not know whether he fell 
into the hands of his enemies, and was publicly put to death or 
not ? Did not John know whether he saw him expiring on the 
cross or not? and whether he received from him a dying 
charge, which he records, ch. xix. ver. 27 ? Did he not know 
whether he saw him wounded in the side with a spear or not ? 
and whether he did, or did not see the effusion of blood and 
water, which was an infallible argument of his being really dead? 
Concerning which, it being so material a circumstance, he adds, 
" He that saw it bare record ; and he knoweth that he saith 
true ;" i. e. that it was a case in which he could not possibly be 
deceived. And with regard to Christ's resurrection, did he not 
certainly know whether he saw our Lord again and again ; and 
whether he handled his body, that he might be sure it was not a 
mere phantom ? What one circumstance of his life could he 
certainly know if he were mistaken in this ? 

Did not Luke know whether he was in the ship with Paul 
when that extraordinary wreck happened, by which they were 
thrown ashore on the island of Malta? Did he not know 
whether, while they were lodged together in the governor's 
house, Paul miraculously healed one of the family, and many 
other diseased persons in the island, as he positively asserts that 
he did in Acts xxviii. ? 

Did not Paul certainly know whether Christ appeared to him 
on the way to Damascus or not? whether he was blind; and 
afterwards, on the prayer of a fellow disciple, received his sight ? 
or was that a circumstance in which there could be room for 
mistake ? Did he not know whether lie received such extraor- 
dinary revelations and extraordinary powers, as to be able, by 
the laying on of his hands, or by the words of his mouth, to work 
miracles ? 

To add no more : Did not Peter know whether he saw the 
glory of Christ's transfiguration, and heard that voice to which 
he so expressly refers, when he says, " We hav e not followed 
cunningly devised fables, but were eye-witnesses of his majesty, 
when there came such a voice to him ; and this voice we heard V 
2 Peter, I 16—18. 

Now Matthew, Mark, Luke, John, Paul, and Peter, are by 
far the most considerable writers of the New Testament ; and 
surely when we reflect on these particulars, we must own that 
there are few historians, ancient or modern, that could so cer- 
tainly judge of the truth of the facts which they have related. The 
reason why we have enlarged in stating so clear a case is, that 
it is the foundation of the whole argument ; and that this branch 
of it alone, cuts off infidels from that refuge which thev would 

2* 



(8 



AN INTRODUCTORY DISSERTATION. 



generally choose, that of pleading the apostles were entnusiasts; 
and leaves them silent, unless they will say that they were im- 
postors. For you evidently see, that could we suppose these 
tacts to be false, they could by no means pretend an involuntary 
mistake ; but must, in the most criminal and aggravated sense, 
as St. Paul himself expresses it, 1 Cor, xv. 15. "Be found 
false witnesses of God." But how unreasonable it would be to 
ciiarge them with so notorious a crime will in part appear if we 
consider, 

That the character of these writers, so far as we can judge by 
their works, seems to render them worthy of regard ; and leaves 
no room to imagine that they intended to deceive us. 

It would be unnecessary to show at large, that they appear 
to have been persons of natural sense, and at the time of their 
writing, of a composed mind ; for certainly, no man that ever 
read the New Testament with attention, could imagine they were 
idiots or madmen. Let the discourses of Christ in the Evange- 
lists, of Peter and Paul in the Acts, as well as many pas- 
sages in the Epistles, be perused, and we will venture to say, that 
he who is not even charmed with them, must be a stranger to 
all the justest rules of polite criticism. But he who suspects 
that the writers wanted common sense, must himself be most 
evidently destitute of it ; and he who can suspect they might 
possibly be distracted, must himself, in this instance at least, be 
just as mad as he imagines them to have been. It was neces- 
sary, however, just to touch upon this ; because unless we are 
satisfied that a person be himself in what he writes, we cannot 
pretend to determine his character from his writings. 

Having premised this, let us, on perusing the New Testament, 
observe what evident marks it bears of simplicity and integrity, 
of piety and benevolence ; upon which we shall find them plead- 
ing the cause of its authors, with a nervous, though gentle elo- 
quence ; and powerfully persuading the mind, that men who 
were capable of writing so excellently well, must evidently ap- 
pear to have strictly adhered to the rectitude of truth. 

The manner in which they relate this narration is mosl 
happily adapted to gain our belief. For as they tell it with a 

freat deal of circumstance, which by no means could be pru- 
ent in legendary writers, because it leaves so much the more 
room for confutation ; so they also do it in the most easy and 
natural manner. There is no air of declamation and harangue ; 
nothing that looks like artifice and design ; no apologies, no 
encomiums, no character, no reflections, no digressions: but 
the facts are recounted with great simplicity, just as they ap- 
pear to have happened ; and those facts are left to speak for 
them selves in their great author. It is plain that the rest of 
these writers, as well as the apostle Paul, did not affect excel- 



AN INTRODUCTORY DISSERTATION. 



IS 



lency of speech, or flights of eloquence, as the phrase signifies ; 
Dut determined to know nothing, though amongst the most learn- 
ed and polite, save Jesus Christ, and him crucified. A conduct 
which is the more to be admired, when we consider how extra- 
ordinary a theme theirs was, and with what abundant variety of 
most pathetic declamation, it would easily have furnished any 
common writer : so that one would really wonder how they could 
forbear it. But they rightly judged that a. vain affectation of 
ornament, when recording such facts of their own knowledge, 
might perhaps have brought their sincerity into question ; and 
so have rendered the cross of Christ of no effect. 

Their integrity likewise evidently appears in the freedom with 
which they mention those circumstances, which might have ex- 
posed their Master and themselves to the greatest contempt 
among prejudiced and inconsiderate men ; such as they knew 
they must generally expect to meet with. As to their Master, 
they scruple not to own, that his country was despised, his birth 
and education mean, and his life indigent ; that he was most dis- 
dainfully rejected by the rulers, and accused of sabbath-breaking, 
blasphemy, and sedition : that he was reviled by the populace as 
a debauchee, lunatic, and a demoniac ; and at last, by the united 
rage of both rulers and people, was publicly executed as the 
vilest of malefactors, with all imaginable circumstances of igno- 
miny, scorn, and abhorrence. 

Nor do they scruple to own that terror and distress of spirit 
into which he was thrown by his sufferings, though this was a 
circumstance at which some of the heathens took the greatest 
offence, as utterly unworthy so excellent and divine a person. 
As to themselves, the apostles readily confess not only the mean- 
ness of their original employment, and the scandal of their for- 
mer life, but their prejudices, their follies, and their faults, after 
Christ had honoured them with so holy a calling. They ac- 
knowledge their lowness of apprehension under so excellent a 
teacher; their unbelief, their cowardice, their ambition, their 
rash zeal, and their foolish contentions. So that, on the whole, 
they seemed every where to forget they were writing of them- 
selves, and appear not at all solicitous about their own reputation ; 
but only that they might represent the matter just as it was, 
whether they went through honour or dishonour, through evil 
report or good report. Nor is this all ; for, 

It is certain, that in their writings there are the most genuine 
traces, not only of a plain and honest, but of a most pious ana 
devout, a most benevolent and generous disposition. These ap- 
pear especially in the epistolary parts of the New Testament, 
where indeed we should most reasonably expect to find them . and 
of these it maybe confidently affirmed, that the greater progress 
any one has made in love to God, in zeal for his glory, in a 



20 



AN INTRODUCTORY DISSERTATION. 



compassionate and generous concern for the present and future 
happiness of mankind ; the more humble, and candid, and tem- 
perate, and pure he is ; the more ardently he loves truth, and 
the more steadily he is determined to suffer the greatet extremity 
in its defence ; in a word, the more his heart is weaned from 
the present world, and the more it is fired with the prospect of 
a glorious immortality, the more pleasure he will take in reading 
those writings : the more will he relish the spirit which disco- 
vers itself in them, and find that as face answers to face in water, 
so do the traces of divine grace which appear there, answer to 
those which a good man feels in his own soul. Nay it may he 
added that the warm and genuine workings of that excellent 
and holy temper, which every where discovers itself ir^the New 
Testament, have for many ages been the most effectual method 
of animating true believers with a zeal for the honour of the 
Gospel, and a desire of framing their conversation as becomes 
the Gospel of Christ. 

Where then there are such genuine marks of an excellent 
character, not only in their discourses, but in their epistolary 
writings, and those sometimes addressed to particular and inti- 
mate friends, to whom the mind naturally opens itself with the 
greatest freedom, surely no candid and equitable judge would 
lightly believe them to be all counterfeit ; or would imagine, 
without very substantial proof, that persons who breathe such 
exalted sentiments of God and religion, should be guilty of any 
kind of wickedness ; and in proportion to the degree of enormity 
and aggravation attending such a supposed crime, it may justly 
be expected that the evidence of their having really committed it 
should be unanswerably strong and convincing. 

Now it is very certain, on the principles laid down above, that 
if the testimony of the apostles was false, they must have acted 
as detestable and villainous a part as one can easily conceive. 
To be found, as the apostle with his usual energy expresses it, 
false witnesses of God in any single instance, and solemnly 
declare to have dene miraculously what we in our own con- 
sciences know was never done at all, would be an audacious 
degree of impiety, to which ftcme but the most abandoned o 1 
mankind could arrive. Yet if the testimony of the apostles 
was false, as we have proved they could not be themselves mis- 
taken in it, this must have been their case ; and that not in one 
single instance only, but in a thousand. Their lives must, in 
effect, be one continued and perpetual scene of perjury ; and all 
the most solemn actions of it (in which they were speaking to 
God, or speaking of him as God the Father of Christ, from whom 
they received their commission ahd powers) must be a most 
profane and daring insult on all the acknowledged perfections of 
his nature. 



AN INTRODUCTORY DISSERTATION. 



And the inhumanity of such a conduct would on the whole, 
have been equal to its impiety. For it would have been deceiv- 
ing men in their most important interests, and persuading them 
to venture their own future happiness on the power and fidelity 
of one whom, on this supposition, llxv knew to have been an 
impostor, and justly to hiive sutler?*} ° capital punishment for 
his crimes. It cannot be suppos i t Jod, who regards the 
interest of his children, would long suiter such an imposition to 
prevail, without preventing it by the interposition of his wisdom 
and power. 

It would have been great guilt to have given the hearts and 
devotions of men so wrong a turn, even though they had found 
magistrates ready to espouse and establish, yea, and to enforce 
the religion they taught. But on the contrary, to labour to pro- 
pagate it m the midst of the most vigorous and severe opposition 
from them, must equally enhance the guilt and folly of the under- 
taking. For by this means they would have made themselves 
accessary to the ruin of thousands ; and all the calamities which 
fell on such proselytes, or even on their remotest descendants, 
for the sake of Christianity, would be in a great measure charge- 
able on these first preachers of it. The blood of honest,-yea, of 
pious, worthy, and heroic persons, who might otherwise have 
been the greatest blessings to the public, would in effect, be cry- 
ing for vengeance against them. And the distresses of the wid- 
ows and orphans, which those martyrs might leave behind them 
would join to swell the account. 

So that on the whole, the guilt of those malefactors, who are 
from time to time the victims of public justice, even for robbery 
murder, or treason, is small when compared with that which wt 
have now been stating. And corrupt as human nature is, it ap 
pears to be utterly improbable, that twelve men should be found, 
we will not say in one little nation, but even on the whole face 
of the earth, who could be capable of entering into so black 8 
confederacy, on any terms whatsoever. 

And now, in this view of the case, let us make a serious 
pause, and compare it with what we have just been saying of 
the character of the apostles of Jesus, so far as an indifferent 
person could conjecture it from their writings, and then say, 
whether we can in our hearts believe them to have been t l, ese 
abandoned wretches, at once the reproach and astonishment of 
mankind 1 Would they have sealed a known falsity with their 
blood, or bartered their lives for the confirmation of vague no- 
tions or uncertain conjectures ? We cannot surely believe such 
tilings of any, and much less of them, unless it shall appear they 
were in some peculiar circumstances of strong temptation ; and 
what those circumstances could be, it is difficult even for imagi- 
nation to conceive. 



22 



AN INTRODUCTORY DISSERTATION. 



But history is so far from suggesting any unthought of fact, to 
help our imagination on this head, that it bears strongly the con- 
trary way. I shall now proceed to show, 

That they were under no temptation to forge a story of this 
kind, or to publish it to the world, knowing it to be false. 

They could reasonably expect no gain, no reputation by it. 
But on the contrary, supposing it an imposture, they must, with 
the most ordinary share of prudence, have foreseen infamy and 
ruin, as the certain consequences of attempting it. For the 
grand foundation of their doctrines was, that Jesus of Nazareth, 
who was crucified at Jerusalem by the Jewish rulers, was the 
Son of God, and the Lord of all things. We appeal to men's 
consciences, whether this looks at all like the contrivances of 
artful and designing men ? 

It was evidently charging upon the princes of their country, 
the most criminal and aggravated murder; indeed, all things 
considered, the most enormous act of wickedness which the sun 
had ever seen. They might therefore depend upon it, that these 
rulers would immediately employ all their art and power to con- 
fute the testimony, and to destroy their persons. Accordingly, 
one of them was presently stoned ; another quickly beheaded ; 
and most of the rest scattered abroad into strange cities (as we 
learn from the Acts of the Apostles) where they were sure to be 
received with great prejudices, raised against them amongst 
the Jews, by reports from Jerusalem, and highly strength- 
ened by their expectation of a temporal Messiah : expectations, 

which, as the apostles knew bT their own experience, it was ex- 

Ml. j.'/s- ii - . * • • - r - — r* i 

ixjeumgiy unncuii 10 root out ot men's minds : expectations wnicn 
would render the doctrine of Christ crucified an insuperable 
stumbling-block to the Jews. 

Nor could they expect a much better reception among the 
Gentiles, with whom their business was to persuade them to re- 
nounce the gods of their ancestors, and to depend upon a person 
who had died the death of a malefactor ; to persuade them to 
forego the pompous idolatries in which they had been educated, 
and all the sensual indulgences with which their religion (if it 
may be called a religion) was attended, to worship one invisible 
God through one Mediator, in a most plain and simple manner ; 
and to receive a set of precepts, mos-t directly calculated to con- 
trol and restrain not only the enormities of men's actions, but the 
irregularities of their hearts. 

A most difficult undertaking ! And to engage them to this, 
they had no other arguments to bring, but such as were taken 
from the views of an eternal state of happiness cr misery, of 
which they asserted their crucified Jesus to be supreme disposer, 
who should another day dispense his blessings or his vengeance, 
as the Gospel had been embraced or rejected. Now, could 



AN INTRODUCTORY DISSERTATION 



23 



it be imagined, that men would easily be persuaded, merely on 
the credit of their affirmation, or in compliance with their im- 
portunity, to believe things which to their prejudiced minds 
would appear so improbable, and to submit to impositions to 
their corrupt inclinations so insupportable ? And if they could 
not persuade them to it, what could the apostles then expect ? 
What but to be insulted as fools or madmen by one sort of 
people ; and by another to be persecuted with the most savage 
and outrageous cruelty, as blasphemers of their gods, as seducers 
of their people, and disturbers of the public peace ? All which 
we know happened accordingly. Nay, they assure us, that their 
Lord had often warned them of it ; and they themselves expected 
it ; and thought it necessary to admonish their followers to ex- 
pect it too. And it appears, that far from drawing back upon 
that account, as they would surely have done, if they had been 
governed by secular motives, they became so much the more 
zealous and arduous ; and animated each other to resist, even at 
the price of their blood. 

Now, as this is a great evidence of the integrity and piety 
of their characters, and thus illustrates the former head, so it 
serves the purpose now immediately in view, that is, it proves 
how improbable it is that any person of common sense should 
engage in an imposture, from which, as many have justly ob- 
served, they could on their own principles have nothing to expect, 
but ruin in this world, and damnation in the next. When we 
therefore consider and compare their characters and circum- 
stances, it appears utterly improbable, on various accounts, that 
they would have attempted in this article to impose upon the 
world. But suppose that in consequence of some unaccountable, 
as well as some undiscoverable frenzy, they had ventured on the 
attempt, it is easy to show, 

That, humanly speaking, they must quickly have perished in 
it; and their cause must have died with them, without ever 
gaining any credit in the world. Common sense must hare 
suggested to them that the report of a circumstance most extra 
ordinary in its nature, if not attested by the most convincing 
evidence, must have exposed their cause as base, absurd, and 
contemptible. 

One may venture to say this in general, on the principles 
which we have before laid down. But it appears still more evi- 
dent when we consider the nature of the fact they asserted, in 
conjunction with the methods they took to engage men to be- 
lieve it ; methods, which, had the apostles been imjjostors, must 
have had the most direct tendency to ruin both their doctrine 
and themselves. 

Let us a little more particularly reflect on the nature of 
that grand fact, namely, the death, resurrection, and exaltation of 



24 



AN INTRODUCTORY DISSERTATION. 



Christ ; which, as already observed, was the great foundation o,' 
the Christian system, as first represented by the apostles. The 
resurrection of a dead man, and his ascension unto, and abode 
in the upper world, was so strange a thing, that a thousand ob- 
jections might immediately be raised against it : and some extra- 
ordinary proofs nught justly be required as a balance to them. 
Now the rejectors of the Gospel, it might be supposed, would set 
themselves to invent some hypothesis, which should have some 
appearance of probability, how such amazing circumstances 
should ever gain credit in the world, if they had not some very 
convincing proofs. But this, with all their endeavours, is totally 
impracticable ; and consequently, the most convincing proof tbit 
can be given of the great truth of the whole. 

When the Christian seriously considers the horrid but vain at- 
tempts these enemies to the Gospel make, to pervert that religion 
on which the redemption of the human race is founded, how 
natural is it for him to ask, Is it possible that even the most im- 
pious and obstinate atheist can read with attention, the various 
and astonishing circumstances that attended the divine Redeemer 
from his birth to his crucifixion, and yet disbelieve ? Does not 
even the minutest circumstance and transaction fully evince the 
great truths of his mission ? And shall the atheist continue even 
to doubt, merely because himself was not an eye-witness to the 
facts recorded by those who were ? 

The celebrated Dr. Watts has very justly pictured the character 
of the atheist in the following stanzas : 

Fools in their hearts believe and say, 

That all religion's vain, 
There is no God that reigns on high, 

Or minds the affairs of mvt\. 

From thoughts so dreadful and profane, 

Corrupt discourse proceeds ; 
And in their impious hands are found 

Abominable deeds. 

Their tongues are us'd to speak deceit, 

Their slanders never cease : 
How swift to mischief are their feet, 

Nor know the paths of peace ! 

Such seeds of sin (that bitter root) 

In all their hearts are found ; 
Nor can they bear diviner fruit, 

Till grace rehne the ground. 

Bui let us pursue the argument a little further, and we shall 
easily discover what must destroy every observation made by 
the Infidel, and confirm his opponent in the incontrovertible and 
glorious cause of the Christian religion. 



AN INTRODUCTORY DISSERTATION. 



2;3 



The manner in which the apostles undertook tc prove the 
truth of their testimony to these facts ; and it will evidently ap- 
pear, that instead of confirming their system, it must have been 
sufficient utterly to have overthrown it, had it been itself the 
most probable imposture that the wit of man could ever have 
contrived. It is evident that they did not merely assert that 
they had seen miracles wrought by this Jesus, but that he had 
endowed themselves with a variety of miraculous powers. And 
these they undertook to 'display, not in such idle and useless 
tricks as slight-of-hand might perform ; but in such solid and 
important works as appeared worthy of a divine interposition, 
and entirely superior to human power : restoring sight to the 
blind, soundness to lepers, activity to the lame, and, in some 
instances, life to the dead. Nor were these things undertaken 
in a corner, in a circle of friends or dependants ; nor were they 
said to have been wrought on such as might be suspected of 
being confederate in the fraud ; but they were done often in the 
public streets, in the sight of enemies, on the persons of such 
as were utter strangers to the apostles ; but sometimes well known 
to neighbours and spectators, as having long laboured under those 
calamities, which, to human skill, were utterly incurable — 
Would impostors have made such pretensions as these — or, if 
they had, must they not immediately have been exposed and 
ruined ? 

Nor is there any room at all to object, that perhaps the apos- 
tles might not undertake to do these things on the spot, but only 
assert that they had done them elsewhere ; for even then it would 
have been impossible that they should have gained credit ; and 
they would have seemed less credible, on account of such a pre- 
tence. Whatever appearance there might have been of gravity, 
integrity, and piety, in the conversation of Peter, for instance, 
very few, especially such as had known but little gf him, would 
have taken it upon his word, that he saw Jesus raise Lazarus 
from the dead at Bethany : but fewer yet would have believed 
his affirmation, had it been ever so solemn, that he himself raised 
Dorcas at Joppa, unless he had done some extraordinary work 
before them, correspondent at least, if not equal to that. One 
may easily think of invincible objections, which otherwise might 
have been made ; and undoubtedly the more such assertions had 
been multiplied, every new person, scene, and fact, had been an 
additional advantage given to the enemy, to have detected and 
confuted the wiiole system, which Peter and his brethren had 
thus endeavoured to establish. 

But to come still closer to the point : If the New Testament 
be genuine, as we have already proved it, then it is certain 
that the apostles wrought miracles in the very presence of those 
to whom their writings were addressed ; nav more, they like- 

3 



AN INTRODUCTORY DISSERTATION. 



wise conferred those miraculous gifts in some considerable de 
gree on others, even the very persons to whom they wrote ; 
and they appeal to their consciences with regard to the truth 01 
it. And could there possibly be room for delusion here ? It is 
exceedingly remarkable to this purpose, that Paul makes this 
appeal to the Corinthians, and to the Galatians, when amongst 
them there were some persons disallected to him, who were 
taking all opportunities to sink his character, and to destroy 
his influence. And could they have wished for a better oppor- 
tunity than such an appeal? An appeal which, had not the 
fact it supposed been certain, far from recovering those that 
were wavering in their esteem, must have been sufficient utterly 
to disgust his most cordial and steady friends. The same re- 
mark may be applied to the advices and reproofs which the 
apostle there gives, relating to the use and abuse of their 
spiritual gifts ; which had been notoriously absurd, and even 
ridiculous, had not the Christians to whom he wrote been really 
possessed of them. And these gifts were so plainly supernatu- 
ral, that as it had been observed, if it be allowed that mira- 
cles can prove a divine revelation, and that the First Epistle 
to the Corinthians be genuine, (of which, by the way, there is 
at least as pregnant evidences as that any part, of the New Tes- 
tament is so,) then it follows, by a sure and easy consequence, 
that Christianity is true. Nevertheless, other arguments are 
not to be forgotten in these observations. And therefore, as 
we have proved, that had the testimony of the apostles been 
false, it is not to be imagined they could have gained credit at 
all ; especially when they had put the proof of their cause on 
such a footing as we are sure they did. We shall now proceed 
to show, 

That it is a certain fact, the apostles did gain early credit, and 
succeeded in a most wonderful manner ; from w T hence it will 
follow, that their testimonies were true. 

That the apostles did, indeed, gain credit in the w T orld, is 
evident from w T hat we before offered, in order to prove the 
early prevalence of Christianity in it, and this may be farther 
confirmed from many passages in the New Testament. And 
here we insist not so much on express historical testimonies, 
though some of them are very remarkable ; especially that oi 
the brethren at Jerusalem, who speak of vast numbers of be- 
lieving Jews assembled at the feast of Pentecost, mentioned in 
chap. ii. of the Acts. But I argue from the Epistles written to 
several churches, which plainly prove, that there were con- 
gregations of Christians in Rome, Corinth, Ephesus, Colosse, 
Thessalonica, Philippa, Laodicea, Smyrna, Pergamos, Thya- 
tira, Sardis, Philadelphia, Crete, Pontus, Galatia, Cappadocia, 
Asia, By thinia, and many other places ; insomuch that one of the 



AN INTRODUCTORY DISSERTATION. 



27 



apostles could say, " That Christ had so wrought by him to 
make the gentiles obedient not only in word or profession, but 
in deed too ; that from Jerusalem, even round about into Illyrium 
he had fully preached the Gospel of Christ ;" or, as the word im- 
ports, "had accomplished" the purposes of it. And there is a 
great deal of reason, both from the nature of the thing, and from 
the testimony of ancient history, to believe that others of the 
apostles had considerable success elsewhere. So that St. Paul 
might with reason apply to them and their doctrine, what is 
originally spoken of the luminaries of heaven, and the instruction 
they communicate, " their sound has gone out through all the 
earth, and their words to the end of the world." 

So great was the number of those who were made proselytes 
to Christianity by the preaching of the apostles. And we have 
all imaginable reason to believe, that there were none of all those 
proselytes, but what were fully persuaded of the truth of the 
testimony they bore ; for otherwise, no imaginable reason can 
be given for their entering themselves into such a profession. 
The apostles had no secular terror to affright their proselytes ; no 
secular rewards to bribe them ; no dazzling eloquence to enchant 
them ; on the contrary, all these were in a powerful manner 
pleading against the apostles ; yet their testimony was received ; 
and their new converts were so thoroughly satisfied with the evi- 
dence they gave them of their mission, that they encountered 
great persecutions, and cheerfully ventured estate, liberty, and 
life itself, on the truth of the facts they asserted ; as plainly ap- 
pears from the many passages in the Epistles, which none can 
think the apostles would ever have written, if those first Christians 
had not been in a persecuted condition. 

Nor will it signify any thing to object, that most of these con- 
verts were persons of a low rank and ordinary education, who 
therefore might be more easily imposed upon than others. For 
not to mention Sergius Paulus, Dionysius the Areopagite, or the 
domestics of Csssar's household, (with others of superior station 
in life,) it is sufficient to call to mind, that the apostles did not put 
their cause on the issue of laboured arguments, in which the popu- 
lace might quickly have been entangled and lost, but on such 
plain facts as they might judge of as easily and surely as any 
others ; indeed, on what they themselves saw, and, in part too, 
on what they felt, 

Now this might be sufficient to bring the matter to a satisfac- 
tory conclusion. It has been shown, that there is no reason to 
believe, that the apostles, who certainly knew the truth, would 
have attempted a fraud of this kind — so, if they had attempted it, 
they could not possibly have succeeded ; nevertheless, they did 
succeed in a very remarkable manner. Whence it plainly fol* 
lows, that what they testified was true. 



28 



AN INTR0DUCT0RV DISSERTATION. 



Admitting the facts which they testified concerning Christ to 
be true, then it was reasonable for their cotemporaries, and is 
reasonable for us, to receive the Gospel, which they have trans- 
mitted to us as a divine revelation. 

The great things they asserted were, that Jesus was the 
Christ ; and that he was proved to be so, by prophecies accom- 
plished in him, and by miracles wrought by him, and by others 
in his name. Let us attend to each of these, and we shall find 
them no contemptible arguments ; but must be forced to ac- 
knowledge, that these premises being established, the conclu- 
sion most easily and necessarily follows. And this conclusion, 
" that Jesus is the Christ," taken in all its extent, is an abstract 
of the Gospel revelation ; and therefore is sometimes put for the 
whole of it. 

The apostles, especially when disputing with the Jews, fre- 
quently argued from the prophecies of the Old Testament, in 
which they say many things were expressly foretold, which were 
most literally and exactly fulfilled in Jesus of Nazareth. Now, 
greatly to the evidence, confirmation, and advantage of Chris- 
tianity, so it is, that these prophecies are to this day extant in the 
original language : and this in the hands of a people most impla- 
cably averse to the Gospel. So that an attentive reader may 
still, in a great measure, satisfy himself as to the validity of the 
arguments drawn from them. 

On searching these ancient and important records, we find not 
only in genera], that it appeared the wisdom of God to raise 
up for his people an illustrious deliverer, who, among other glo- 
rious titles, is sometimes called the Messiah, or the Anointed 
One : but we are more particularly told, that this great event 
should happen before the government ceased in the tribe of 
Judah, while the second temple was standing ; and a little 
before its destruction, about four hundred and ninety years 
after a command was given to rebuild Jerusalem ; which was 
probably issued out in the seventh year of Artaxerxes Longi- 
j nanus, or at least within a few years before or after it. It is 
predicted that he should be of the seed of Abraham, born of a 
virgin, of the house of David, in the town of Bethlehem ; that 
he should be anointed with an extraordinary effusion of the 
Divine Spirit ; in virtue of which he should not orJy be a per- 
fect and illustrious example of universal holiness and goodness, 
but should also perform many extraordinary and beneficial mir- 
acles. Nevertheless, that for want of external pomp and splen- 
dour, he should be rejected and insulted by the Jews, and after- 
wards be cut off* and slain by them. It is added, that he should 
rise from the dead before his body should be corrupted in the 
grave ; and should be received up to heaven, and there seated 
at the right hand of God : from whence he should, in a wo** 



AN INTRODUCTORY DISSERTATION. 



29 



derful manner, pour out his spirit on his followers ; in conse- 
quence of which, though the body of the Jewish people perished 
in their obstinate opposition to him, yet the Gentiles should 
be brought to the knowledge of the true God, and a kingdom 
established amongst them, which from small beginnings should 
spread itself to the end of the earth, and continue to the remotest 
ages. 

Besides these most material circumstances, there were several 
others relating to him, which were either expressly foretold, 01 
at least hinted at ; all which, with those already mentioned, 
had so evident an accomplishment in Jesus, that we have 
no reason to wonder that they should receive the word with 
all readiness who searched the Scriptures daily, whether these 
things were so predicted there, as the apostles affirmed. For 
we are persuaded that no wise and religious person could ima- 
gine, that God would permit an impostor to arise, in whom so 
great a variety of predictions, delivered by so many different 
persons, and in so many distant ages, should have an exact 
accomplishment. 

When the apostles were preaching to heathens, it is indeed 
true, fhat they might wave the argument from prophecy, be- 
cause they were not capable judges of it. But when they insist 
on another, which might as soon captivate their belief, and as 
justly vindicate it ; we mean, " the miracles performed by Christ, 
and those commissioned and influenced by him many of these 
were of such a nature as not to admit of any artifice or deceit : 
especially that most signal one of his resurrection from the 
dead, which may be called a miracle performed by, as well as 
upon, Christ; because he so expressly declares, that he had 
himself a power to resume his life at pleasure. The apostles 
well knew that this was a fact of such a nature that those who 
believed this, would never doubt of the rest. They often 
therefore single this out, and lay the whole stress of their cause 
upon it. This they proved to be true by their own testimony 
miraculously confirmed : and in proving this, they established 
Christianity on an impregnable rock. For we may safely refer 
it to any judge, whether it is an imaginable thing that God should 
raise the dead body of an impostor, especially, when he had 
solemnly appealed to such a resurrection, as a grand proof of his 
mission, and had expressly fixed the very day on which it was to 
happen. 

From these undeniable observations it is evident, that those 
who, on the apostles' testimony, believed that the prophecies of 
the Old Testament were accomplished in Jesus, and that God 
bore witness to him by miracles, and raised him from the dead, 
had abundant reason to believe, that the doctrine which Christ 
taught was divine, and his Gospel a revelation from heaven. 



SO AN INTRODUCTORY DISSERTATION. 

Ana f they had reason to admit this conclusion, then it is plain 
that we, who have such satisfactory evidence, on the one hand, 
that the testimony of the apostles was credible, and on the other, 
that this was the substance of it, have reason also to admit this 
grand inference from it, and embrace the Gospel as a faithful 
saying, and well worthy of acceptation. This is the thing we 
have attempted to prove ; and here we should finish the argu- 
ment, were it not for the confirmation it may receive from some 
additional considerations, which could not properly be introduced 
under any of the preceding heads. 

We therefore add, in the last place, That the truth of the 
Gospel has received farther and very considerable confirma- 
tion from what has happened in the world since it was first 
published. 

And here we must desire the reader to consider, on the one 
hand, what has been done to establish it, and, on the other, the 
methods which its enemies have been taking to destroy it. 

1. Consider, what God has been doing to confirm the Gospel, 
since its first publication. And we will venture to assert, that 
it will prove a farther evidence of its divine original. 

We might here argue at large from its surprising propagation 
in the world; — from the miraculous powers with which not 
only the apostles, but succeeding preachers of the Gospel, and 
other converts, were endowed ; — from the accomplishment of the 
prophecies recorded in the Old Testament ; — and from the pre- 
servation of the Jews, as a distinct people, notwithstanding the 
various difficulties and persecutions through which they have 
passed. 

It might be particularly urged, in confirmation of the truth 
of Christianity, the wonderful success with which it has been 
attended, and the surprising propagation of the Gospel in the 
world. 

We have endeavoured, under a former head, to show, that 
the Gospel met with so favourable a reception in the world, as 
evidently proved, that its first publishers were capable of pro- 
ducing sufficient evidence of its truth ; evidence absolutely in- 
compatible with imposture. But we shall now carry this remark 
farther, and assert, that considering the circumstances of the 
case, it is amazing, that even truth itself, under so many disad 
vantages, should have so illustrious a triumph; and that its 
wonderful success so evidently proves such an extraordinary 
interposition of the Almighty in its favour, as may justly be called 
a miraculous attestation of it. 

There was not only " one of a family, or two of a city, taken 
and brought to Zion ; but the Lord so hastened it, in its ap- 
pointed time, that a little one became a thousand, and a small 
one a strong nation." And as the apostles themselves were 



AN INTRODUCTORY DISSERTATION. 



31 



honoured with very remarkable success, so this divine seed was 
propagated so fast in the next age, that Pliny testifies " He 
found the heathen temples in Achaia almost deserted :" and 
Tertullian afterwards boasts, " That all places, except those 
temples, were filled with Christians ; so that were they only to 
withdraw, cities and provinces would be depopulated." Nor did 
the Gospel only triumph thus within the boundaries of the Roman 
empire ; for long before Tertullian was born, Justin Marty::, in 
his dialogue with Trypho the Jew, which seems to have been 
written not much above an hundred years after Christ's death, 
declares, " That there were no nation of men, whether Greeks 
or Barbarians, not excepting those savages that wandered in 
clans from one region to another, and had no fixed habitation 
who had not learned to offer prayers and thanksgivings to the 
Father and Maker of all, in the name of Jesus, who was cru- 
cified." 

Now how is it possible to account for such circumstances as 
these, but by saying the hand of the Lord was with the first 
preachers of the Gospel, and therefore such multitudes believed, 
and turned to the Lord ? How was it possible for so small a 
fountain to have swelled immediately into a mighty river, and 
even have so extensively spread itself on the face of the earth, 
if it had not sprung from the sanctuary of God, and been ren- 
dered triumphant by his Almighty arm ? 

Had this new religion, so directly contrary to all the preju- 
dices of education, been formed to soothe men's vices, to coun- 
tenance their errors, to defend their superstitions, or to promote 
their secular interests, we might easily have accounted for its 
prevalence in the world. Had its preachers been profound phi- 
losophers, or polite and fashionable orators, many might have 
been charmed, at least for a while, to follow them : or had the 
princes and potentates of the earth declared themselves its patrons, 
and armed their legions for its defence and propagation, multi- 
tudes might have been terrified into the profession, though not a 
soul could by such means have been rationally persuaded to the 
use of it. But without some such advantages as these, we can 
hardly conceive, how any new religion should so strangely pre- 
vail ; even though it had crept into the world in its darkest 
ages, and the most barbarous countries ; and though it had been 
gradually proposed in the most artful manner, with the finest 
veil industriously drawn over every part which might at first 
have given disgust to the beholder. 

But every one knows that the very reverse of all this was the 
cause of Christianity. It is abundantly evident, from the ap- 
parent constitution of the religion of Jesus, that the lusts and 
errors, the superstitions and interests of carnal men, would im- 
mediately rise up against it as a most irreconcileable enemy.- 



AN INTRODUCTORY DISSERTATION 



it is known that the learning and wit of the Greeks and Ro- 
mans were early employed to ridicule and obstruct its progress. 
It is known, that as all the herd of heathen deities were to be 
discarded, the priests, who subsisted by the superstitious wor- 
ship paid them, must in interest find themselves obliged to op- 
pose it. It is known, that the princes of the earth drew the 
sword against it, and armed torments and death for the de- 
struction of its followers. And yet it triumphed over all, 
though published in ages and places celebrated for learning and 
elegance ; and proposed, not in an ornamental and artificial 
manner, but with the utmost plainness ; the doctrines of the 
cross being always advanced as its grand foundation, though so 
notorious a stumbling-block both to the Jews and Gentiles ; and 
the absolute necessity, not only of embracing Christianity, but 
also of renouncing all idol worship, being insisted on imme- 
diately and in the strongest terms, and which must have made 
the religion of the Gospel appear to them the most singular that 
had ever been taught in the world. 

Had one of the wits or politicians of the present age, seen 
the apostles, and a few other plain men, who had been educated 
among the lowest of the people, as most of the first teachers of 
Christianity were, going out armed with nothing but faith, 
truth, and goodness, to encounter the power of princes, the 
bigotry of priests, the learning of philosophers, the rage of the 
populace, and the prejudices of all ; how would he have de- 
rided the attempt, and said with Sanballat, " What will these 
feeble Jews do V But had he seen the event, surely he must 
have owned with the Egyptian Magi, in a far less illustrious 
miracle, that it was the finger of God ; and might justly have 
fallen on his face, even among those whom he had insulted, 
with an humble acknowledgement " that God was with them of 
a truth." 

We must not forget to mention the accomplishment of several 
prophecies, recorded in the New Testament, as a further confir- 
mation given by God to the Gospel. 

The most eminent and signal instance under this head, is that 
of our Lord's prediction concerning the destruction of Jerusa- 
lem, as recorded by St. Matthew, in his twenty-fourth chapter. 
The tragical history of it is most circumstantially described by 
Josephus, the historian, who was an eye witness of it ; and 
the description which he has given of this sad calamity so 
exactly corresponds with the prophecy, that one would have 
thought, had we not known the contrary, that it had been 
written by a Christian, on purpose to illustrate it. And one 
can never enough admire that series of amazing providences, by 
which the author was preserved lrom most imminent danger, 



AN INTRODUCTORY DISSERTATION. 



33 



thai he mignt leave us that invaluable treasure which his writings 
contain. 

We have no need of further evidence than we find in Jose- 
phus, of the exact accomplishment of what was prophesied 
concerning the destruction of Jerusalem. But our Lord had 
ulso foretold the long-continued desolation of the temple. And 
we cannot forbear mentioning the awful sanction which was 
given to that part of the prediction. For it is well known, 
that a heathen historian has assured us, that when Julian the 
apostate, in deliberate contempt of that prediction, solemnly 
and resolutely undertook to rebuild it ; his impious design was 
frustrated miraculously, again and again ; the workmen being 
consumed by globes of fire, which broke out from the foun- 
dations. 

The -prediction of St. Paul concerning the man of sin, and 
the apostacy of the latter times, is also well worthy of our 
remark ; and though a great part of the book of Revelations 
be still concealed under a dark veil, yet the division of the Ro- 
man empire into ten kingdoms, the usurpation, persecution, 
and idolatry of the Romish church, and the long duration of 
the papal power with several other extraordinary events, which 
no human prudence could have foreseen, and which have hap- 
pened long since the publication of that book, are so clearly 
foretold there, that we cannot but look on that part of the 
Scripture as an invaluable treasure : and it is not at all improba- 
ble, that the more visible accomplishment of some of its other 
prophecies, may be a great means of reviving the Christian cause, 
which is at present so much on the decline. 

The preservation of the Jews, as a distinct people, is another 
particular, under this head, which well deserves our attentive 
regard. 

'Tis plain that they are very numerous, notwithstanding all 
the slaughter and destruction of this people in former and lattei 
ages. They are dispersed among various and most distant 
nations, and particularly in those parts of the world where Chris- 
tianity is professed ; and though they are exposed to great hatred 
and contempt on account of their different faith, and in most places 
subject to civil incapacities, if not to unchristian severities ; yet 
they are still most obstinately tenacious of their religion : winch 
is the more wonderful, as their fathers were so prone to aposta- 
tize from it ; and as most of them seem to be utter strangers 
entirely to piety or humanity, and pour the greatest contempt on 
the moral precepts of their own law, while they are so attached 
to the ceremonial institutions of it, troublesome and inconve- 
nient as they are. Now let us seriously reflect, what an e vident 
hand of Providence is here ; — that by their dispersion, preser- 
vation, and adherence to their religion, it should come to pass, 



S4 



AN INTRODUCTORY DISSERTATION. 



that Christians should daily see the accomplishment of man) 
remarkable prophecies concerning this people ; and that we 
should always have amongst us such a crowd of unexceptiona- 
ble witnesses to the truth of those ancient Hebrew records, on 
which so much of the evidence of the Gospel depends : records 
which are many of them so full to the purpose for which we 
allege them, that, as a celebrated writer very well observes, 
" Had it been represented that the whole body of the Jewish 
nation had been converted to Christianity, men would certain!) 
have thought the assertion had been forged by Christians ; an* 
have looked upon them in the same light with the prophecies o 
the Sybils, as made many years after the event which they pre 
tended to foretel." 

And to add no more here, the preservation of the Jews as a 
distinct people, evidently leaves room for the accomplishment ol 
those Old and New Testament prophecies, which relate to their 
national conversion and restoration : whereas that would be im- 
possible in itself, or at least impossible to be known, if they were 
promiscuously blended with other people. On the whole, it is 
such a scene in the conduct of Providence, as we are well as- 
sured, cannot be paralleled in the history of any other nation 
upon earth : and affords a most obvious and important argument 
in favour of the Gospel, 

Thus has Christianity been further confirmed since its publica 
tion, by what God has done to establish it. It only remains that 
we consider, 

2. What confirmation it receives from the methods which its 
enemies have taken to destroy it. 

And these have generally been, either persecution, or falsehood, 
or cavilling at some particulars in the revelation, without enter- 
ing into the grand argument on which it is built, and fairly de- 
bating what is offered in its defence. Now who would not think 
the better of a cause for being thus attacked ? 

At first it is known, that the professors, and especially the 
preachers of the Gospel, were severely persecuted. In every 
city, bonds and imprisonments awaited them. As soon as ever 
the apostles began to preach Jesus and his resurrection, the 
Jewish rulers laid hold on them ; and having confined and 
scourged them, strictly prohibited their speaking any more in his 
name. A little while after Stephen was murdered ; and after- 
wards James and some other of the apostles. Now certainly 
such a conduct evidently betrayed a consciousness that they were 
not able to answer the apostles, and to support their own cause 
by the fair methods of reason and argument, to which, so far as 
the history informs us, they made no pretence, but attempted to 
bear them down by dint of authority, and to silence them by 
brutal force. 



AN INTRODUCTORY DISSERTATION. 



35 



It would be needless to attempt showing particularly how 
these unrighteous methods were pursued in succeeding ages and 
distant countries. The savage cruelties of Nero to these inno- 
cent and holy men were such as raised the pity even of theii 
enemies. Yet this was one of the least extensive and destruc 
tive of the ten general persecutions, which arose in the Roman 
empire, besides several others in the neighbouring countries, ot 
which ecclesiastical history informs us. 

These early enemies of the Gospel added falsehood and slan- 
der to their inhumanities. They endeavoured to murder the re- 
putations of Christians, as well as their persons ; and were not 
ashamed to represent them as haters of the whole human spe- 
cies, for no imaginable reason but that they would not associate 
themselves in their idolatrous worship. Nay, they charged 
them with human sacrifices, incest, idolatry, and all the crimes 
for which themselves and their false gods w r ere indeed justly 
detestable : but from w T hich the Christians knew how to vin- 
dicate themselves, highly to their own honour, and the ever- 
lasting reproach of these malignant and pestilent accusers, 
And they have not failed to do it in many noble apologies, 
which through the divine Providence are transmitted to us, and 
are incomparably the most valuable of any ancient uninspired 
writings. 

Such were the infamous, the scandalous methods, by which 
the Gospel was opposed in the earliest ages of the church ; and 
it must be added, that the measures more lately taken to subvert 
it, especially among ourselves, seem rather to reflect a glory on 
it. The unhappy enemies of the Gospel of the Son of God 
have been told again and again, that we put the proof of it on 
plain facts. They themselves do not and cannot deny, that it 
prevailed early in the world, as we have shown at large. There 
must have been some man or body of men who first introduced 
it ; and even themselves, notwithstanding all their obstinacy 
and perverseness, generally confess that Christ and his apostles 
were* the persons; which is a manifest acknowledgment of the 
most forcible argument they can give against their own debased 
principles. 

Now which of these schemes will the unbelievers take ? It 
seems that the deists of the present age fix on neither, as being 
secretly conscious they cannot support either; but they content 
themselves with cavilling at some circumstances attending the 
revelation, without daring to encounter its grand evidence ; that 
is, they have been laboriously attempting to prove it to be im- 
probable, or absurd, to suppose that to have been, which never- 
theless plainly appears to have been facts. One of them most 
weakly and soprVtically attempts to prove, in defiance of the 
common sense C mankind, that the light of nature is a perfect 



36 



AN INTRODUCTORY DISSERTATION. 



rule, and therefore, that all revelation is needless, and indeed 
impossible. Another disguises the miracles of Christ by false 
representations of tliem, and then treats them as idle tales. A 
third takes a great deal of fruitless pains to show, thai 
some prophecies referred to in the New Testament arc capable 
of another sense, different from that in which the apostles have 
taken them. 

These things have been set in a very artful and fallacious- 
light by persons, whose names will perhaps be transmitted to 
posterity with the infamous stigma of having been leaders in 
the cause of infidelity : but not a man of them undertakes to 
-ascertain the grand fact. Nay, they generallv take no more 
notice of the positive evidences by which it is even demonstra- 
ted, than if they had never heard it proposed ; though they cavil 
at incidental passages in those books in which it is most clearly 
stated. And as for what they have urged, though perhaps 
some who were before weary of Christianity, may have taken 
occasion to reject it, and others for want of consulting the an- 
swers to them, may have been unwarily ensnared : yet the ex- 
amination of these points has been greatly for the honour and 
vindication of the truth, which seems on this occasion to have 
been set in a clearer and stronger light than ever, at least in 
Jiese latter ages. 

The cause of Christianity has greatly gained by debate, and 
the Gospel comes like fine gold out of the furnace, which the 
more it is tried, the more it is approved. It nv:st be owned, 
that the defenders of the Gospel have appeared with very differ- 
ent degrees of ability for the work ; nor could it be otherwise 
among such numbers of them.: but, on the whole, though the 
patrons of infidelity have been masters of -wit, humour, and ad- 
dress, as well as of a moderate share of learning, and generally 
much more than a moderate share of assurance ; yet so great 
is the force of truth, that (unless we may except those writers 
who have unhappily called for the aid of the civil magistrate in 
the controversy) we cannot recollect to have seen any defence of 
the Gospel, which has not, on the whole, been sufficient to es- 
tablish it, notwithstanding all the sophistical arguments of its 
subtle antagonists. 

This is an observation that is continually gaining new 
strength, as new assaults are made upon the Gospel : and we 
cannot forbear saying, that if it were by a kind of judicial in- 
fatuation, some who have distinguished themselves in the wretch- 
ed cause of infidelity, have been permitted to fall into such 
gioss misrepresentations, such senseless inconsistencies, such 
palpable falsehoods, and in a word, into such various and 
malignant superfluity of naughtiness, that to a wise and 
pious mind, they must appear like those venomous creatures, 



AJN INTRODUCTORY DISSERTATION. 



31 



which are said to carry an antidote in their own objections, 
particularly a noble Lord, who has given up several of the 
deistical objections, and even acknowledged the divine original 
of the Gospel ; for he asserts, " That no religion ever appear- 
ed in the world, whose natural tendency was so much di- 
rected to promote the peace and happiness of mankind." He 
declares, that " No system can be more simple and plain than 
that of a natural religion as it stands in the Gospel." He 
avers, that, " he will not say, that the belief that Jesus was the 
Messiah, is the only article of belief necessary to make men 
Christians. There are other things doubtless contained in the 
revelation he made of himself, dependent on, and relative to 
this article, w'thout the belief of which I suppose our charity 
would be \ try defective. But this I say, that the system of re- 
ligion which Christ published, and his evangelists recorded, is a 
complete system to all the purposes of religion, natural and 
revealed. It contains all the duties of the former, it enforces 
the whole law of faith, promising rewards and threatening 
punishments, which he declares he will distribute when he 
comes to judge the world." The same writer alloweth thai 
the Gospel is in all cases one continued lesson of the strictest 
morality, of justice, of benevolence, and of universal charity. 
He professeth a great concern for true charity, in opposition 
to theology, and says, that " genuine Christianity was taught 
of God." And not to multiply passages to this purpose, he 
pronounces, that " the Christian system of faith and practice 
was revealed of God himself, and it is absurd and impious to 
assert, that the divine Being revealed it incompletely and im- 
perfectly. Its simplicity and plainness show, that it was de- 
signed to be the religion of mankind, and also manifest the 
divinity of its original." After reading these quotations and a 
great variety of others, which might be produced from his 
Lordship's ' writings, the reader may easily judge what reli- 
gion has to fear from this noble writer's arguments, and we 
will venture to assert, that he has himself entirely confuted 
his own objections. 

Thus have we given the reader a brief view of the chief ar- 
guments in proof of Christianity, and the sum of the w T hole 
is this : 

The Gospel is probable in theory, as considering the nature 
of God and the circumstances of mankind, there was reason 
to hope a revelation might be given ; and if any were given* 
we should naturally apprehend its internal evidence would br 
such as that of the Gospel is, and its external such as it ts 
said to be. But it is also true in fact ; for Christianity was 
early professed, as it was first introduced by Jesus of Nazareth, 
whose life and doctrines were published by his immediate $ir 



3S 



AN INTRODUCTORY DISSERTATION. 



tendants, whose books are still preserved in the original language, 
and, in the main, are faithfully translated into our own ; so that 
the books of the New Testament now in use, may be depended 
upon as written by the persons whose names they bear ; and 
admitting this, the truth of the Gospel follows by a train of very 
easy consequences : for the authors certainly knew the truth of 
the facts they related ; and considering what appears in their 
character and circumstances, we can never believe they would 
have attempted to deceive us ; for if they had, they could not 
have gained credit in the world : but they did gain it in a very 
remarkable manner ; therefore the facts they attested w r ere true, 
and the truth of the Gospel evidently follows from the certainty 
of those facts, and is completely confirmed by what has happened 
in the world since the publication of it. 

This is the sum of what w r e flatter ourselves we have suffi- 
ciently proved ; and shall now conclude what we have to say on 
this subject, with a few words by way of reflection. 

1. Let us gratefully acknowledge the divine goodness, in 
favouring us with so excellent a revelation, and confirming it to 
us by such ample evidence. 

We should daily adore the God of nature, for lighting up the 
sun, that glorious, though imperfect image of his own unap- 
proachable lustre ; and appointing it to grid the earth with its 
various rays, to cheer us with its benign influences, and to 
guide and direct us in our journeys and our labours. But how 
incomparably more valuable is that " day-spring from on high, 
which hath visited us, to give light to them that sit in dark- 
ness, and in the shadow of death, and to guide our feet in the 
way of peace V Oh ye Christians, whose eyes are so happy 
to see, and your ears to hear, what reason have you for daily 
and hourly praise ! When your minds are delighted with con- 
templating the riches of Gospel grace, when you view with won- 
der and joy, the harmonious system of your redemption ; when 
you feel the burden of your guilt removed, the freedom of your 
address to the throne of Grace encouraged, and see the prospect 
of a fair inheritance to eternal glory opening upon you; then, 
in the pleasing transports of your souls, borrow the joyful 
anthem of the psalmist, and say, with the humblest gratitude 
and self-resignation, " God is the Lord who showeth us light ; 
hind the sacrifice with cords even to the horns of the altar." 
A.dore " God who first commanded the light to shine out of 
darkness," that by the discoveries of his word, and the ope- 
rations of his Spirit, he hath " shined in your hearts to give 
you the knowledge of his glory, as reflected from the face 
of his Son." Let us all adore him, that this revelation 
hath reached us, who live in an age and country so distant 
from that in which it first appeared: while there are to this 



AN INTRODUCTORY DISSERTATION. 



30 



very day, not only dark corners, but regions of the earth, that 
" are full of the habitations of idolatry and cruelty." 

Let us peculiarly address ourselves to those whose educa- 
tion and circumstances of life have given them opportunities 
of a fuller inquiry into the state of those ancient or modern na- 
tions, that have been left merely to the light of unassisted rea- 
son ; even to those who are unacquainted with the history ol 
their gods, the rites of their priests, the tales and even the hymns 
of their poets ; nay, we will add, the reasoning of the sagest 
philosophers ; all the precious and all the erroneous things they 
have said where religion and immortality are concerned. It 
may be imagined, that God gave to some of the most celebrated 
pagan writers that uncommon share of genius and eloquence, 
that they might, as it were, by their art, embalm the monsters 
of antiquity ; that so succeeding ages might see in a more af- 
fecting view than we could otherwise have done, how weak 
the human mind is in its best estate, and the need which the 
greatest as well as the meanest of mankind have of being taught 
by a revelation from above. While we are daily conversing 
with such monuments as these, and are also surveying the evi- 
dences of Christianity, in a large and more distinct view than 
it was possible for us here to suppose them, we are under pe- 
culiar obligations to be very thankful for the Gospel ourselves, 
as well as to compassionate the cause of those to whom it has 
never been offered, or by whom it is slighted. And this leads 
us to another reflection. 

2. What reason have we to pity those who reject this glori- 
ous Gospel, even when they have opportunities of inquiring into 
its clearest evidences ? 

Such undoubtedly we have in our own age and nation : and 
surely we should sometimes bestow a compassionate thought 
upon them, and lift up humble prayers for them, that God, per- 
adventure, may give them repentance to the acknowledgment 
of the truth, that they may recover themselves out of the snare 
of the devil, who are now led captive by him at his pleasure ; 
we should pity heathens and Mahomedans under their darkness 
and errors ; but how much more deplorable is the case of those, 
who thougn they dwell in Emmanuel's land, and in the valley of 
Zion, turn it into the valley of the shadow of death, by closing 
their eyes against so bright a lustre, and stopping their ears 
against the voice of the charmer ? They are, indeed, in their 
own conceit, the only wise people, but their wisdom will die 
with them : so that to be sure, they will scorn our pity. But 
who can forbear it ? Is there a more melancholy thought than 
this, that the Son of God should have done so much to introduce 
and establish the Gospel, and his Spirit so much to perpetuate 
and increase its evidence ; and that after all it should be con- 



40 



AN INTRODUCTORY 



DISSERTATION. 



temptuously despised, even by creatures who are perishing 
without st 1 This is not only done, though we believe most fre- 
quently, by men of profligate and acandoned lives ; but some- 
times by persons who have the appearance of external morali- 
ty, decency, and humanity, (for such are to be found among 
them,) as well as men of wit and genius, of politeness and 
learning, of human prudence and experience in worldly affairs. 
It may also be added, that it is the case of some who w r ere the 
children of pious parents, who were trained up in religious ex- 
ercises, who once discovered serious impressions, and gave 
very encouraging hopes. Alas, whither are they fallen ? How 
shall we shelter those that were once our brethren, that are 
perhaps still our friends, from the awful sentence which the Gos- 
pel denounces against all that reject it without any exception? 
As to the wretches that add insult and derision to their infideli- 
ty, we tremble to think of that load of guilt which they are 
bringing upon themselves ; and how near their approach to the 
unpardonable sin, if they have not already committed it. For 
the rest, who behave in a more modest and sober manner, it 
will no doubt be a very difficult task to convince them ; and so 
much the rather, as some of them, by too easy a transition, 
have renounced many of the most important principles of nat- 
ural religion : nay, it might be added, even the whole of it, to- 
gether with the Christian revelation. But the influences of divine 
grace are almighty. Let us recommend them to it, and omit 
no other proper method, either of recovering such as are al- 
ready seduced ; or at least of securing those who are not yet 
infected, but may be, as most of the youth are, especially in 
the most populous places, in imminent danger of the contagion. 
To this end let us add, 

3. How reasonable it is, that Christians should form a fa- 
miliar acquaintance with the great evidences of our common 
faith. 

It is what we so apparently owe to the honour of God, to 
the interest of Christ, to the peace of our own souls, and the 
edification of others, that we hope we need not urge it at large, 
especially considering what has been said before. In conse- 
quence of all, let it be your care to make the evidences of Chris- 
tianity the subject of your serious reflection and frequent con- 
verse. Especially study your Bibles, where such marks oi 
truth and divinity are to be found, that we hope few who have 
familiarly known them and have had a relish for them, were 
ever brought to make a shipwreck of their faith as it is in Jesus. 
Aljove all, let. it be your care, to act on the rules which are 
here laid down : and then you will find your faith growing in a 
happy proportion, and experience the truth of our Saviour's 
declaration, that if any man resolutely and faithfully do his wi 1 ! 



AN INTRODUCTORY DISSERT A'l ION. 



41 



he shall know of the Christian doctrine, whether it be of God, 
We verily believe, that it is the purity of its precepts which 
lies at the bottom of most men's opposition to it ; or a natural 
pride of heart, which gives them an aversion to it ; or a fond 
affectation of seeming wiser than others, in rejecting what 
most of their neighbours do profess to believe. When these 
unhappy prejudices and conceptions are, by divine grace, con- 
quered and rooted out, the evidence of truth will daily ap- 
pear with increasing lustre: as the light of the sun does to 
an eye recovering from the film with which it hath been over- 
grown ; and which before had veiled it with midnight in the midst 
of noon. 

4. How solicitous should we be to embrace and obey thai 
Gospel, which comes attended with such abundant evidences ! 

We may undoubtedly address ourselves to most of our readers, 
and say as Paul did to King Agrippa : " Belie vest thou the pro- 
phets ? I know that thou believest :" yet let me entreat ana 
charge you not to rest here ; but attentively to examine how far 
your hearts are affected, and your lives regulated by such a be- 
lief. The Christian revelation is a practical thing ; and is heard, 
believed, and professed in vain, if it be not obeyed. 

In this Gospel " the wrath of God is revealed from heaven 
against all the ungodliness of men :" but it is revealed with re- 
doubled fury against that audacious sinner, " who holds the truth 
in unrighteousness." In this Gospel the blessed Jesus is exalted, 
both as a " Prince and Saviour ;" and it is not with impunity, 
that the impenitent rebel can reject his yoke, and trample on his 
blood. What must they expect, who have poured contempt 0^ 
such a Sovereign, and on such a Redeemer ? 

Let it be earnestly and frequently recollected, that this Gospel 
is the touchstone by which we are one day to be tried ; the 
balance in which an impartial judge will weigh us : and must, 
on the whole, prove our everlasting triumph, or our everlasting 
torment. The Almighty did not introduce it with such solemn 
notice, such high expectation, such pompous miracles, such 
awful sanctions, that men might reject or dishonour it at pleasure ; 
but it will certainly be found, to the greatest and meanest of those 
that hear it, " a savour of life unto life, or a savour of death unto 
death." 

Let it therefore be your immediate care to inquire, which of 
';ese it is likely to prove to your souls ; remember it is so far 
rom being a vain thing, that it is really your very life. If i: 
nas been hitherto despised, and that blessed Redeemer in whom 
it so evidently centres, has been neglected, assure yourselves, 
that all we have said in confirmation of its truth, proves qnly, 
that the " hand-writing of God" is set to your condemnation. 
A Wow vourselves, therefore, not a moment's rest, till vou have 

4# 



IS 



AN INTRODUCTORY DISSERTATION. 



with humble submission applied to his throne, while there is ye« 
hope that it may be reversed. 

And for you who have hitherto believed and obeyed the Gos- 
pel, let it be your care to defend and adorn it : " be blameless and 
harmless, the children of God, without rebuke, ki the midst of a 
crooked and perverse generation, shining among them as lights 
in the world :" perhaps your example may not only serve to en- 
tertain their eyes, but " to guide their feet into the way of peace," 
and engage them also to join with you in " glorifying your Father 
which is in heaven f above all, be careful to hold fast the form 
of sound words, and to adorn the doctrine of your blessed 
Saviour in all things. 



ft 



THE 

HISTORY 

OF THE 

LIFE OF OUR BLESSED LORD AND SAVIOUR 

JESUS CHRIST. 



CHAPTER 1. 

Presage of the Birth of Christ. — Prediction of the Birth of John 
tlie Baptist.-— Salutation of the Blessed Virgin by the Angel. — 
Visitation of the Virgin Mary to Elizabeth. — Birth of the 
Baptist. 

No event that ever did, or perhaps will happen, can more re- 
markably display the wisdom and power of the GREAT JE- 
HOVAH, than the glorious manner in which he hrought life and 
immortality to light, by the Gospel of his only Son, manifested 
in the flesh. 

History, as it refers merely to human events, is a pleasing and 
instructing subject ; but that which relates to our immortal in- 
terest, certainly claims our most serious regard. 

The mind of man cannot be more delightfully employed, than 
n the contemplation of the wisdom and goodness of the omnipo- 
tent Creator of the universe, who, by means the least thought 
of and imagined, confirmed and established that glorious Gos- 
pel, on which depend all the sinner's hopes of eternal salvation. 
Notwithstanding the strength and number of its enemies, the 
church of Christ grew, from the most inconsiderable begin- 
nings, to an immense fabric or building in the Lord ; nor shall 
the united efforts of earth and hell be able to prevail against it. 
As it was planted, so it was reared, by an Almighty Hand, 
which, like the careful husbandman, pruned and cultivated each 
tender sprig, till it arrived at full perfection; or, to use the 
words of our blessed Lord, " The least of all seeds grew up and 
waxed a great tree, and spread out its branches, and filled the 
earth." 

Thus prevailed eternal truth ; nor could the inveterate Jews, 
01 superstitious heathens, resist its progress ; though Herod 
and Pontius Pilate, with the Gentiles and people of Israel, 



44 



UFE OF CHRIST. 



" gathered themselves together against the Lord, and against his 
anointed ; for the doctrine of God confounded the wisdom of the 
one, and overcame the folly of the other. 

If we survey the stupendous works of the creation, we shall 
find that few arrived at perfection at once. This observation 
is amply confirmed by the various productions in the natural, 
and changes in the moral world. The Supreme Being, who 
conducts all his operations according to his infinite wisdom, 
appears to have retained the same maxim in regulating his kind- 
est dispensations to the sons of men. The divine will was nol 
revealed at first, in its clearest evidence and fullest splendour 
The dawn, in a spiritual as well as in a natural sense, preceded 
the meridian glory ; the former revelation was but a type or 
earnest of the latter, and, in comparison with it intricate and 
mysterious. 

The all-gracious God, as it seemed best to his unerring wis 
dom, was pleased, by degrees, to open and unfold his glorious 
counsels ; and man, by degrees, attained to the knowledge of the 
great plan of salvation, and the means used by its great Author 
to promote and establish it. 

Some time before the incarnation of the blessed Jesus, an 
opinion prevailed among the pious part of the Jews, that the 
great Jehovah would condescend to favour them with a clear 
revelation of his divine will, by the mission of some eminent 
person, qualified from above, to instruct them in the same. 
This opinion was founded, on the predictions of the ancient 
prophets, who had described, with the utmost beauty and clear- 
ness, the person, character, and glory of the Messiah, appointed 
by God, in his own good time, to declare his eternal counsels to 
mankind. 

Reiying on the fulfilment of these prophecies, the devout 
persons among the Jews imagined the time appointed by God 
near at hand, and that the promised Messiah would shortly 
make his appearance, and therefore are said to have " waited 
night and day for the consolation of Israel." These people, at 
that time grievously oppressed by the Roman power, and con- 
sequently anxious of regaining their liberty, as well as revenging 
themselves on their tyrannical oppressors, waited the accom- 
plishment of the prophecies with the most solicitous desire. But 
this opinion of the approach of a general deliverer extended 
much farther than the country of the Jews ; for through their 
connexions with so many countries, their disputes with the 
learned men among the heathens, and the translation of the Old 
Testament into a language now almost general, their religion 
greatly prevailed in the east ; and, consequently, their opinion 
that a prince would appear in the kingdom of Judea, who would 
dispel the mists of ignorance, deliver the Jews from the Roman 



ENTRY INTO JERUSALEM, 
page 275. 




"And they brought trie ass and the colt, and put on them their clothes, 
and they set him thereon. And a very great multitude spread their garments 
in the way ; others cut down branches from the trees and strewed them in 
the way. And the multitude that went before, and that followed, cried, say- 
ing, Hosanna to the son of David ; blessed is he that cometh in the name of 
ihe Lord ; Hosanna in the highest."-— Matt. xxi. 7 — 9. 



LIFE OF CHRIST. 



45 



yoke and spread his dominion from one end of the world to the 
other. 

While the eastern world was fraught with these sanguine 
hopes, the angel Gabriel, who had appeared to Daniel the pro- 
phet, with eertain information as to the period of the Messiah's 
coming, as well as his transactions in this lower world, was sent 
to Zacharias, a pious priest, while he was executing his office 
before God, in the order of his course, (which was to burn incense 
when he went into the temple of the Lord,) to foretel that a 
child should spring from him and his wife Elizabeth, though they 
were stricken in years, w T ho should be endowed with extraordi- 
nary gifts from heaven, and honoured with being the forerunner 
of the Saviour of the world. 

Zacharias, when he saw the angel, though he knew him to be 
of heavenly extraction, could not judge the subject of his mis- 
sion, and therefore discovered a mixture of fear and surprise ; 
but the heavenly ambassador cheered his desponding soul with 
this kind address : " Fear not, Zacharias, for thy prayer is 
heard, and thy wife Elizabeth shall bear thee a son, and thou 
shalt call his name John." That he waited day and night for 
the consolation of Israel, he well knew, which is all we can un- 
derstand by his prayer being heard ; for it was unnatural lor 
him to think that he and his wife Elizabeth, who were advanced 
in years, should have a son ; nay, he intimates his doubt con- 
cerning it in these words : " Whereby shall I know this ? foi 1 
am an old man, and my wife well stricken in years." Besides, 
he was a priest of the course of Abiah, whose particular office 
was to pray in behalf of the people, for public and national bless- 
ings ; so that it is very reasonable to think, that on all occasions 
of public worship, he prayed most earnestly for the accomplish- 
ment of the prophecies relative to the appearance of the long- 
expected Messiah, who was promised as a general blessing to all 
the nations of the earth. 

That this was the great subject of his prayer, appears from 
the declaration of Gabriel : The prayer thou hast directed with 
sincerity to an almighty ear, concerning the coming of the 
Messiah, is heard ; " and behold thy wife Elizabeth shall beai 
thee a son," who shall prepare the way for the mighty Redeemer 
of Israel. The old priest, indeed, was as much astonished at 
the subject of the missr^r. as he was at the appearance of the 
messenger ; and esteeming it impossible that his wife, thus ad- 
vanced in years, should conceive a son, weakly demanded a 
sign, to confirm his belief in the fulfilment of the promise, though 
lie knew the authority of the angel was derived from the God of 
Truth. But as it is the lot of humanity to err, Zacharias had, 
from that time, forgot that nothing was impossible to Omnipo- 
tence, as well as that it was not the first time the aged were 



46 



LIFE OF CHRIST. 



caused to conceive, and bear a child. The least reflection 
would have reminded him, that Sarah conceived and bore Isaac, 
when she was far advanced in years ; and that Samuel was born 
of a woman, who had been for a long time reputed, and even 
called barren. 

His curiosity was, indeed, gratified, but in a manner that carried 
with it, at once, a confirmation of the promise, and a punishment 
of his unbelief. As he had verbally testified his doubt of the ful- 
filment of the prediction of the angel, he was punished with the 
loss of his speech, which was to continue to the very day in which 
the prediction should be accomplished : " Behold, thou shalt be 
dumb, and not able to speak, until the day that these things shall 
be performed, because thou believest not my words, which shall 
be fulfilled in their season." 

Zacharias soon received an awful testimony of the divinity of 
the mission of Gabriel, who was no sooner departed, than he was 
struck dumb ; for when he came to pray, in the course of his 
office, during the oblation of his incense, he could not utter a 
word, and was under the necessity of making signs to the people, 
that an angel had appeared to him in the temple, and that he was 
deprived of the faculty of speech, as a punishment for his doubt- 
ing the fulfilment of an event which had been foretold concern- 
ing him. 

Soon after Zacharias departed to his own house, (the days of 
his ministration being accomplished,) his wife Elizabeth, accord- 
ing to the prediction of the angel, conceived, and retired into a 
private place, where she lived five months in the uninterrupted 
exercises of piety, devotion, and contemplation on the mysterious 
providence of the Almighty, and his amaz:ng goodnesss to the 
sinful children of men. 

When Elizabeth was advanced six months in her pregnancy, 
the same heavenly ambassador was sent to a poor virgin, called 
Mary, who lived in obscurity in Nazareth, under the care of 
Joseph, to whom she was espoused. This man and woman were 
both lineally descended from the house of David, from whose 
loins it was foretold the great Messiah should spring. 

This virgin being ordained by the Most High to be the mother 
of the great Saviour of the world, was saluted by the angel 
in the most respectful terms : " Hail ! thou that art highly 
favoured, the Lord is with thee ; blessed art thou among women ! 5! 
Such an address from so exalted a being, greatly alarmed the 
meek and humble virgin, to allay whose fear, and encourage 
whose heart, the angel related, in the most rapturous terms, the 
subject of his embassy, which was to assure her, that she was 
chosen by God to the greatest honour which could be conferred 
on a mortal, and which would perpetuate her memory ; an honour 
no less than that of being the mother of the promised and long 



UPtl Of CHRIST 



expected Messiah, who upon earth shall be called Jesus, because 
he should save his people from their sins, be the restorer of hu* 
man nature, and the procuring cause of eternal bliss to sinners, 
who had forfeited the favor, and incurred the resentment of an 
offended God : that this divine person was to be considered as the 
Son of the most high God ; to whom should be given by his Al* 
mighty Father the throne of David his earthly father, on which 
he should preside, and which, being the whole church of Christ, 
the house of Jacob, the spiritual Israel, or the kingdom of the 
Messiah, should continue for ever and ever. 

The astonished virgin, unmindful, likewise, that Isaiah haa 
long since prophesied, " That a virgin should conceive, and bear 
a son," thought her virginity an insurmountable barrier to the 
fulfilment of the prophecy, especially as such an event had never 
occurred since the creation of the world, and therefore required 
of the angel an explanation of the manner in which such a cir- 
cumstance could be effected. $ 

This desire by no means implies her not remembering, that 
with God all things were possible, but only serves to prove the 
weakness of her apprehension on the one hand, or her diffidence 
and sense of her own unworthiness on the other. 

The angel, therefore, perceiving the goodness of her dispo- 
sition, notwithstanding some little proof of human weakness 
and shortness of sight, vouchsafed an immediate answer to her 
inquiry. " The Holy Ghost shall come upon thee, and the power 
of the Highest shall cover thee ;" or, in other words, this mirac- 
ulous event shall be brought about by the aid of the Holy Spirit, 
and wonderful exertion of the power of the Most High. As thy 
conception is effected by the immediate interposition of the Holy 
Ghost, " Therefore that holy thing which shall be born of thee, 
shall be called the Son of God." To confirm her faith in the 
glorious message, the heavenly messenger observed to her, that 
her cousin Elizabeth, notwithstanding her advanced years, and 
reputed barrenness, was above six months pregnant, assigning 
this incontestible argument for the miraculous incident, " For 
with God nothing shall be impossible." 

This reply not only removed all her doubts and fears, but 
filled her with inexpressible joy, so that she even anticipated the 
promised felicity ; for she, with the rest of the daughters of Ja- 
cob, had long indulged a hope of being selected by God to be 
ihe honored mother of the Saviour of Israel ; and therefore, on 
her being assured that such happiness was destined her by the 
Great Disposer of all events, she thus expressed her reliance on 
the fulfilment of the divine promise, and perfect acquiescence in 
the pleasure of the Almighty : " Behold the handmaid of the 
Lord ! be it unto me according to thy word." 



18 



»j*FE OF CHRIST. 



The angel had no soorer departed, than Mary set out for the 
mountainous country of Judea, though at a very remote dis- 
tance from Nazareth, in order to rejoice with her cousin Elizabeth 
in the joyful news she had received from the angel concerning 
her. The rapture and delight which filled the minds of Mary 
and Elizabeth, on the occasion of this salutation, can alone be ex- 
pressed from the affecting description recorded by the evangelist 
Luke, who is peculiar for the beauty of his style, and elegance 
of his expressions. 

That evangelist writes, that the salutation of Mary had such 
an effect upon Elizabeth, that on hearing the miraculous event 
which had befallen the virgin, the babe leaped within her, and 
that she, being inspired with holy delight on the approaching 
prospect of the nativity of her Saviour, exclaimed with rhap- 
sody, " And whence is this to me, that the mother of my Lord 
should come to me ?" Luke i. 43. Nor did her ecstasy cease 
with this token of humility and joy on the important event, in 
the ardor of which she evinced that prophetic influence, which, 
while it amazed the blessed virgin, could not fail of establishing 
her belief in what the angel had foretold ; for she repeated the 
very words expressed by the angel, in his salutation of the holy 
virgin, " Blessed art thou among women ;" together with a quo- 
tation from the Psalms, " and blessed is the fruit of thy womb." 

For as Mary conceived the seed long promised and earnestly 
desired, the seed in whom all the nations of the earth were to 
be blessed, he could not but be blessed himself, according to 
the words of the psalmist : " His name shall continue as long 
as the sun, and men shall be blessed in him : all nations shall 
call him blessed." The happy virgin, catching the holy flame 
from the aged Elizabeth, broke out into an humble acknow- 
ledgment of her unworthiness, and the wonderful grace of the 
Almighty, in appointing her to the exalted honor of bearing in 
her womb the liedeemer of Israel, in those known words, " My 
soul doth magnify the Lord," &c. 

Thus having, by this visit, confirmed herself in the belief of 
the prediction of the angel Gabriel, when the period of Eliza- 
beth's pregnancy approached, she returned to Nazareth, having 
resided in Judea about three months. 

Soon after the departure of M «ry, Elizabeth brought forth 
her son, the appointed harbinger of the King of Glory : and on 
the eighth day after his birth, according to the Judaical custom, 
he was circumcised, and called, according to the appointment 
of the angel, John, alluding, in the Hebrew tongue, to the gra- 
cious display of the wisdom and goodness God was about to 
manifest to the world, by the spreading of the Gospel of his Son 
of wnom this John was the appointed forerunner. 



LIFE OF CHRIST 



49 



The promise being thus fulfilled, u.c aged priest was restored 
to his speech, and immediately broke out into praise and rap- 
ture at the marvellous works of God, in strains which aston- 
ished all around him. This surprising event greatly alarmed 
the people of the adjacent country, who were divided in their 
opinions concerning a child, whose birth was attended with so 
many extraordinary circumstances. Indeed, these incidents 
were worthy of general admiration ; that he who was to be the 
forerunner of the mighty Saviour of Israel, should not make 
his entrance on life in an obscure and common manner, but with 
particular tokens of the favor of heaven, in order to attract the 
observation of his countrymen, and excite their attention to that 
ministry which he was called to by God, even the preparation of 
the people for the reception of the Messiah, who was shortly to 
appear in the flesh. 

It is observable, that the Baptist, from his infancy, displayed 
great qualities, both of mind and body ; for such was his 
strength of constitution, through the blessing of the God of 
natuie, that he lived till near the thirtieth year of his age, when 
his public ministry began, in the mountains and desert country 
of Judea, bereft of almost all the comforts of life. But at 
length the prophecy of the ^ood old Zacharias, relating to his 
future elevation, was literally fulfilled : " And thou, child, shalt 
be called the prophet of the highest ; for thou shalt go before 
the face of the Lord, to prepare his ways, to give knowledge 
of salvation to his people, by the remission of their sins, through 
the tender mercies of our God, whereby the day-spring from 
on high hath visited us ; to give light to them that sit in dark- 
ness, and in the shadow of death ; to guide our feet in the way 
of peace." 

As Joseph had abstained from all matrimonial intercourse 
with his wife, he was not a little alarmed, when, shortly after 
her return to Nazareth, she discovered evident signs of preg- 
nancy ; nay, so far was he wrought on by this circumstance, 
that he absolutely resolved on a dissolution of the marriage ; 
but previous to such a rigorous* procedure, questioning her con- 
cerning the same, she, to wipe off so foul an aspersion, mini tely 
related to him the particulars of the vision from the angel, and 
the extraordinary event tha: had befallen Zacharias and Eliz- 
abeth. 

Notwithstanding this ingenuous declaration, Joseph's suspi- 
cions continued, and suggested to him, that this might be a 
device, concerted by the friends of Mary, to exempt her from 
that disgrace, which must attend a divorce on such pretence; 
however, he resolved to execute his purpose as privately as pos- 
sible, and without assigning the cause of the same, which, un- 
der their constitution, would have subjected her to the penalty 

5 



50 



LIFE OF CHRIST. 



of death. But, on cooler reflection, he called to mind the sove 
reign power of Omnipotence ; for which reason, however op- 
posite her case might be to the nature of things in general, 
ner vindication of herself might be well grounded. He now 
thought himself bound by every tie of justice and duty, to pre- 
serve her character inviolable ; though as he was a just man, and 
a most religious observer of the law, the assertions she made, 
did not appear to him sufficient, to justify him in retaining her in 
his house. While he was thus ruminating on this interesting 
event, he was overtaken with a pleasing slumber, and received 
a communication from above, which fully revealed the cause and 
manner of Mary's pregnancy, dispelled his doubts, and encou- 
raged him to take home his falsely-suspected spouse ; " Joseph, 
thou son of David, fear not to take unto thee Mary thy wife : 
for that whicn is conceived in her, is of the Holy Ghost." 

The pious Joseph complied with the voice of heaven most 
cheerfully ; for no sooner did the morning dawn appear, than he 
arose from his couch, and obeyed the commands of the Most 
High, by relating to his wife his being assured of her innocence, 
and immediately restored her to former favor. 

While he related to her the manner of this extraordinary 
revelation, by a messenger from the Heavenly Canaan, he disco- 
vered in her a remarkable chastity of heart, entirely conformable 
to so mysterious an operation, and knew her not till she had 
brought forth the great Redeemer of Israel. 

Thus was fulfilled that which was foretold by the prophets ; 
and particularly the prediction of Isaiah, which imported that a 
virgin should bring forth a son — " Behold, a virgin shall con- 
ceive, and bear a son, and shall call his name Emmanuel," 
(Isaiafiy vii. 14.) which being interpreted, is, God with us. 



CHAPTER II. 

General decree for taxation published. — Tlie Birth of Christ. — • 
Declaration of the same to the Shepherds. — Circumcision, and 
presentation of Christ in the Temple. — The Wise Men of the 
East worship* the Holy Child. — Flight of Joseph into Egypt. — 
Massacre of Infants at Bethlehem. — Death of Herod. — Return 
of Joseph out of Egypt. 

Augustus Cesar, the Roman Emperor, having at this time, 
4d sued an edict for a general taxation on all the nations, cities, 
md towns subject to the empire, King Herod, in consequence, 



LIFE OF CHRIST. 



51 



of that decree, commanded all under his government to muster 
in the city of his people, or place of his descent, that an estimate 
might be taken of their persons and effects. Pursuant to this 
order, Joseph and Mary, as descendants from the line of David, 
departed from Nazareth where they then resided, and came to 
Bethlehem, a city of Judea, the place of the nativity of David 
and his ancestors. 

So numerous were the people that repaired to this place, on 
account of the general decree, that every dwelling was occupied; 
and Joseph and Mary, though they could not depart thence till 
after the taxation, were forced to take up their residence in an 
humble stable, the spot in which it pleased the Divine Wisdom, 
should be born the Lord of Life and Glory, who, as a perfect 
example of humility to all his followers, was to make his entrance 
into, and his exit out of, the lower world, in a very mean and 
humble manner. 

In this lowly tenement, the blessed virgin brought forth her 
first-born godlike Son, wrapped him in swaddling clothes, and 
laid him (having no better place) in a manger. 

It is remarkable, that all the generations of the intervening 
spaces, between three of the most remarkable periods, relative 
to the house of David, and the birth of our blessed Saviour, 
are exactly the same ; for the Evangelist Matthew informs us, 
that all the generations, from Abraham to David, are fourteen 
generations ; and from David unto the Bab)4onish captivity are 
fourteen generations; aai from the Babylonish captivity unto 
the birth of Christ, are also fourteen generations. The same 
Evangelist also traces his genealogy from Abraham, and proves 
his direct lineal descent from that father of the faithful, through 
the line of David, from race to race, to that of the humble virgin 
and the aged Joseph. But to return to the immediate subject of 
our history. 

The manner and place of our Lord's birth certainly demand 
our highest admiration and wonder, as a striking display ot 
wisdom, both in the direction and accomplishment of the will 
of his heavenly Father. Considered in his Divine nature, 
heaven is the habitation of his seat, and the earth is his fool 
stool ; considered in his human nature, he is humbled beneath 
all, being confined within the narrow limits of a manger ! 
Though, as the Son of God, he is " the brightness of his Father's 
glory, the express image of his person," and his " throne is 
for ever and ever !" as the son of man, O wondrous condescen- 
sion ! he is wrapped in the meanest swaddling clothes ; and as 
man, he takes up his habitation with the beasts of the field. 
In fine, let us adore his grace and love, in divesting himself of 
those glories, for a time, which he enjoyed at the right hand of 
his Father, assuming our nature, and that in its bumbles! state 



52 



LIFE OF CHRIST. 



in order to raise us to that degree of glory and happiness, which, 
by our apostacy from God, we had justly forfeited ; exulting 
with the prophet, " Sing, O heavens, and be joyful, O earth, and 
break forth into singing, O mountains, for the Lord hath com- 
forted his people." 

But the humble manner in which the blessed Jesus made 
his appearance in the world, did not long eclipse the glory of 
the descent ; a heavenly messenger being despatched from above 
io apprize mankind of their Saviour's incarnation. It pleased 
the wise Disposer of all things, by this holy angel first to make 
known to some honest shepherds, who were watching theii 
flocks by night in the neighboring fields, the birth of the long- 
promised, long-expected Messiah. The radiance which shone 
around them terrified the astonished peasants ; but to dissipate 
their fears, and confirm their joys, the divine messenger inter- 
posed, and thus addressed them : " Fear not ; for behold, I bring 
you good tidings of great joy, which shall be to all people. For 
unto you is born, this day, in the city of David, a Saviour, 
which is Christ the Lord. And this shall be a sign unto you ; 
ye shall find the babe wrapped in swaddling clothes, lying in a 
manger." Luke, ii. 10, &c. 

The glorious news was no sooner proclaimed, than a number 
of the celestial choir were heard to resound the praises of the 
Almighty, for this transcendant display of his goodness to sin- 
ful men: " And suddenly there was with the angel a multitude 
of the heavenly host, praising God, and saying, Glory to God 
in the highest, and on earth peace, good will towards men." 
Transported with the happy tidings of the birth of the Redeemer 
of Israel, the angel no sooner departed, than the shepherds 
hastened to Bethlehem, in quest of the babe, whom, according to 
the information of the sacred missionary, they found wrapped in 
swaddling clothes, and lying in a manger. This event, so exactly 
conformable to the angel's prediction, equally delighted and 
amazed them ; nor could they conceal the purport of his mission, 
but published abroad all they had seen and heard. 

Having viewed with praise and wonder their long-expected 
Saviour, and offered their grateful praises to God, for the manifes- 
tation of his goodness to mankind, they departed with hearts 
filled with love and gratitude, still glorifying the Almighty Parent 
cf universal nature. 

After the expiration of eight days from the birth of the holy 
infant, he was circumcised according to the Mosaic institution ; 
and thus, by a few drops, gave earnest of the abundance of 
blood which he was to shed for the purification of mankind. 
The blessed Redeemer passed through this ceremony, not tiiat 
he stood in any necessity of conforming to laws of any kind, 
being the supreme lawgiver, with respect to his exalted nature; 



LIFE OF CHRIST. 



but as, considered in his humble state, " he was born of a wo- 
man, made under the law," and came, according to his own 
declaration, " to fulfil all righteousness," it was requisite he should 
conform' to that custom which characterized the Jewish nation, 
and was one of the principal injunctions of the Mosaic law, under 
which he was born ; in order to fulfil all that is spoken of him in 
the scriptures. 

Besides, as all the promises made to Abraham were to be ful- 
filled in the Messiah, it was necessary he should receive the seal 
of circumcision, in order to prove his descent from the patriarch, 
concerning whom it was foretold, " In thy seed shall all the fam- 
ilies of the earth be blessed." As a further reason for our Lord's 
compliance with this Jewish institution, w r e may urge the pro- 
priety of his finishing the former dispensation, by an exact ad- 
herence to its rules, as he was about to establish another, and much 
better, which could not be effected more fully, than by conform- 
ing to that sacrament, which was of divine injunction, and indis- 
pensably requisite to admission into the former. 

As the same institution also required that every first-born son, 
without any regard to circumstance or family, should be present- 
ed to the Lord, in the temple, by delivering him into the hands 
of the priest, and paying five shekels, together with an offering, 
which, from the poorer sort, consisted of a pair of turtle doves, 
or two young pigeons ; a ceremony in commemoration of the 
divine mercy in sparing the first-born in Israel, when those of 
Egypt, both men and beasts were destroyed ; his parents hav- 
ing tarried at Bethlehem till the days of Mary's purification were 
fully accomplished, brought the child Jesus to Jerusalem, and 
there presented him in the temple to the Lord, in the manner just 
described, with the offering allowed to the poorer sort of peo- 
ple ; a repeated instance of the exact obedience of the immac- 
ulate Jesus to the ceremonial law, as well as the poverty of his 
parents, though descended from a royal house. 

During the presentation of the holy infant, there entered the 
temple a pious and venerable old man, named Simeon, who, 
with all the devout, had " waited day and night for the conso- 
lation of Israel," and to whom it had been revealed by the spirit 
of truth, that he should not depart this mortal life, till he had seen 
the Lord of life and salvation. 

Accordingly it was signified to him by the Holy Ghost, at 
whose instance he came at the precise time into the temple, that 
the child there presented was the long expected Messiah, even 
the Redeemer of Israel. In an ecstasy of joy he embraced the 
heavenly infant in his arms, and broke out into this rhapsody : 
" Lord, now lettest thou thy servant depart in peace, according 
to thy word. For mine eyes have seen thy salvation* whH* 



54 



LIFE OF CHRIST. 



thou hast prepared before the face of all people: a light to 
lighten the Gentiles, and the glory of thy people Israel." Luke 
ii. 29, (fee. 

The exultation of Simeon astonished the parents of our Lord ; 
not as unworthy the divine subject of it, to whom are due strains 
superior to men or angels, but as evincing the old man's cer- 
tain knowledge that the child was the promised Messiah, though 
he was an absolute stranger. But their surprise was soon re- 
moved by Simeon's saying unto Mary his Mother : " Behold, 
this child is set for the fall and rising again of many in Israel ;" 
or, in other words, this is the stumbling-block and rock of of- 
fence, which it was long foretold by God should be laid in Zion, 
and which should occasion the fall of many in Israel ; for through 
the humble manner of his birth, and his abject state upon earth, 
be became despised and rejected of men ; yet he is set for the 
rising again of many, who shall rely on his merits, and submit 
*o his government. 

Commentators are divided in their opinions concerning thie 
old Simeon. Some think he was of the order of priests, and 
that he uttered the words cited above, while he was presenting 
the child to the Lord, in the office of his function. But as the 
Evangelist, who recites in a particular manner, the presentation 
of our blessed Lord, is silent on that head, it appears little more 
than conjecture. 

Others affirm, he was Simon the Just, a disciple of the fa- 
mous Hillel, the master of Gamaliel, under whom the apostle 
Paul was educated ; and that while he was attempting to ex- 
plain to the people that passage in the prophecy of Isaiah, 
" Behold, a virgin shall conceive, and bear a son," it was re- 
vealed to Km, that he should see, with mortal eyes, the promised 
Messiah and that on his beholding the child and his mother in 
the temple, he broke out into that well known rhapsody. — But 
this could not be, for Simon the Just lived till forty-one years 
after the death of Christ ; and it has been affirmed by Eusebius 
that he was not above seventy when he died. Besides, it is re 
markable, that the Almighty, at that time was pleased to reveal 
his will with respect to the Messiah, not to the great, the wise, 
and the learned, but to the poor and illiterate, such as Joseph 
a carpenter, Zacharias an ordinary priest, and a company of 
shepherds ; therefore, as the point is not settled, we presume to 
offer it as our opinion, that this old man, to whom God was 
pleased to make so extraordinary a revelation concerning the 
Saviour of the world, was a plain man, rather eminent for the 
goodness of his heart, than the knowledge of his head ; and 
who possessed more piety and devotion, than learning or earthly 
pomp. 



LIFE OF CHRIST. 



55 



A certain good prophetess, called Anna, who had a long 
time waited for the redemption of Israel, entering the temple 
at the instant in which Simeon exulted in the birth of the hea- 
venly infant, and finding that he was the promised Messiah, 
likewise joined with him in praising God, and went forth and 
declared the glad tidings of salvation to all the faithful in those 
parts. 

Having, in every respect, complied with the ceremonies and 
rites contained in the law of Moses, Joseph and Mary, with the 
child Jesus, entered into Galilee, to their own city Nazareth, 
but did not long abide there ; for having adjusted their affairs, 
they returned again to Bethlehem, the place of our Lord's na- 
tivity. 

This step seems to have been pursued in consequence of their 
opinion, that it was necessary in order to his being acknowledged 
the Messiah sent by God, that he should reside, some time, in the 
place of his birth. Whatever was their motive for removal, it 
is evident from Scripture, that while they were in Bethlehem, 
with their son, certain eastern philosophers, called Magi, or Wise 
Men, came in consequence of the appearance they had seen, to 
Jerusalem, and inquired for the King of the Jews ; declaring 
they had seen his star in their own quarter, and were come to 
pay him the adorations due to his dignity. 

Various conjectures have been formed by the learned concern 
ing this star, which is said to have appeared in the east : some 
think that it was the spirit of God, others an angel, some a comet, 
others a luminary appearance, &c. A modern writer thinks it 
was the glory that surrounded the angels who had appeared to 
the shepherds at Bethlehem, on the night of the blessed Lord's 
nativity. 

But notwithstanding these uncertain conjectures, the star an- 
swered the end designed, and directed the Magi to the spot 
where resided the Lord of life and glory. Some men, too wise 
to admit of the evidences from Revelation, have sceptically in- 
quired, how these eastern Magi could arrive at any knowledge 
that the Jews expected the Messiah ; and that, therefore, on the 
appearance of this new star in the firmament, how they should 
apprehend it pointed out the birth of the great Redeemer of 
Israel ? The learned asserters of the Christian cause, in answer 
to these queries, observe, that an opinion of the approach of the 
Messiah's kingdom had long prevailed all over the east ; nay, 
this is declared in profane history, by Suetonius, Tacitus, and 
others. 

The reason of this prevailing opinion is very obvious. The 
Jews conceived mighty expectations of the Messiah, from the 
many prophecies concerning him recorded in their own lan- 
guage ; and the Arabians, from the prophecies to the same 



50 



LIFE OP CHRIST. 



import made to Abraham ; it being certain that those people 
retained traditional knowledge of tills promise, from the woids 
of Balaam, who was an Arabian prophet : " There shall come a 
star out of Jacob, and a sceptre shall arise out of Israel," &c. 
which every impartial reader must acknowledge rather refers 
to the appearance of the Messiah, than any other incident what- 
ever. 

The other eastern nations derived their expectations of the 
Messiah from their commercial connexions with the Jews and 
Arabians, but more especially from the Jew T s, who being scattered 
over the whole country of the East, spread their religion where- 
ver they went, which occasioned several Roman historians to 
take notice of the prevalence of that opinion. 

Nay, the expectations of the Messiah being born in Judea, was 
strongly impressed on the minds of the followers of Zoroaster, 
who reformed the religion of the Persians, being a servant to the 
prophet Daniel, and particularly favored with revelations con- 
cerning the appearance of the Messiah. 

From these considerations, it evidently appears that this opin- 
ion prevailed throughout the East ; and that the Magi might with 
great reason, on the appearance of the star, repair to Jerusalem 
in quest of that promised Saviour of Israel. 

But to leave this subject, as not immediately appertaining to 
our purpose. The whole city of Jerusalem was alarmed at the 
unexpected arrival of the Eastern Magi ; an event which much 
perplexed the tyrant Herod, w 7 hose ambitious mind maintained 
the utmost aversion to the very thought of a rival or a competi- 
tor, and consequently could not brook a report that favored the 
news of the birth of the King of the Jews. 

Disguising, however, his sentiments, he received the Magi 
with seeming respect, attended to the design of their errand with 
affected complacency, and to gratify their curiosity, summoned 
a general council, and demanded of them, where Christ should 
be born ? The council kept him no longer in suspense, for well 
remembering that the prophets had particularly foretold the place 
of his birth, they replied to the demand of their monarch, " In 
Bethlehem of Juda ;" and to confirm their answer, cited pro- 
phetic authority: And thou Bethlehem in the land of Juda, 
art not the least among the princes of Juda ; for out of thee 
shall come a governor that shall rule my people Israel. — Malt. 
ii. 6. The tyrant king, in consequence of the reply from the 
supreme council of the nation, directed the Magi to Bethlehem, 
as the place according to ancient prophecy, designed for the 
honor of Christ's nativity, earnestly entreating them at the same 
time, immediately on their finding out the child, to send him 
word, that he might repair thither, and pay his adoration to him 
also. 



LIFE OF CHRIST. 



Buf this was mere pretence, and vile hypocrisy; for so far 
was Herod from entertaining any religious regard for the infant 
Jesus, that he vowed in his heart to destroy him as soon as he 
should be found; looking on him as designed for a temporal 
prince, who would expel him, or his descendants, from the throne 
of Judea, instead of a prince whose kingdom was wholly spirit- 
ual, and whose throne was not to be established upon earth, but 
in the heavenly Jerusalem. 

W e cannot have a more convincing evidence of the divinity of 
our Saviour's mission, than his miraculous preservation from the 
designs of the ambitious Herod. The tyrant, in this case, acted 
with the utmost subtilty ; he declined accompanying the wise 
men in person ; nor did he even send attendants with them, who, 
under the guise of honoring them, might have secretly informed 
him of the abode of the Messiah. 

However, the Magi having obtained the intelligence they 
sought in Jerusalem, set forward, under the guidance of the same 
star that conducted them from their own country, but had left 
them on their arrival in Judea, which was the cause of theii 
directing their course to the capital, in order to seek that infor- 
mation, which, by the desertion of the star became requisite. — 
Thus it appears the design of the Almighty, in directing the 
eastern Magi to the capital of Judea, was, that the whole nation 
might be made acquainted with the cause of their journey. 

Accordingly, they had no sooner proceeded from Jerusalem 
on their way to Bethlehem, than their kind conductor again ap- 
peared, went before them to the very city, and fixed on the habi- 
tation of the heavenly infant. Guided by this celestial conduc- 
tor, they entered the house, and prostrating themselves at the 
sacred feet of their spiritual king, presented him with gifts of 
gold, frankincense, and myrrh. Having thus accomplished the 
design of the expedition, they proposed, according to promise, 
returning to Jerusalem ; but being diverted from that intention 
by a dream, in which they were warned by God of Herod's de- 
sign, they pursued another course, towards their own country, 
and by those means defeated his malicious purpose. 

But it is natural and reasonable to suppose, that the end of 
the divine wisdom, in directing these eastern Magi to the king- 
dom of Judea to worship the child Jesus, was not merely to 
gratify the curiosity of the wise men, because the event promo- 
ted many other very important designs, some of which we shall 
mention. 

It proved to succeeding ages, the great expectation the Gen- 
tiles formed of the appearance of the Messiah, and consequently 
established the truth of ihose prophecies, which related to that 
event, as well as excited in the minds of men 'he most sanguine 
hopes, and longing desires. 



56 



LIFE OF CHRIST 



As these Magi doubtless reported, on their return to theL own 
countrymen, the particulars they had heard and seen in the king- 
dom of Judea, relative to the Messiah, such report must certainly 
have promoted the belief of the gospel in those parts, when after- 
wards preached there by the apostles. The expedition of the 
wise men was the cause of the ans wer of the Sanhedrim, in which 
it was unanimously declared to be the opinion of all the Jewish 
Rabbis then living, that according to ancient prophecies, Bethle- 
hem was the place appointed by the Almighty to give birth to the 
promised Messiah. 

It also contributed to another valuable purpose, in that the of- 
ferings of the wise men procured a subsistence for the holy family 
in Egypt, whither they were soon after warned to fly, in order 
to escape the vengeance of the enraged king ; for no sooner had 
the wise men departed from Bethlehem, than Joseph was warned 
by a heavenly messenger, of the barbarous purpose of Herod, 
and commanded to flee into Egypt, with the young child and his 
mother. 

Joseph, in obedience to the Almighty's command, rose that 
very night, and fled into Egypt ; " and was there until the death 
of Herod, that it might be fulfilled which was spoken of the Lord, 
by the prophet : Out of Egypt have I called my Son." This 
prophecy, which is quoted from Hosea, seems originally to refer 
to the Israelites ; though the Evangelist's reference will be amply 
justified, by considering that the Egyptian captivity alludes to the 
subjection of the Israelites to great hardships, and their deliver- 
ance from the same, by an Almighty hand. 

Now, as the departure of the Holy family into Egypt, was 
in obedience to the divine command, in order to protect the 
Holy Jesus from the incensed Herod, the application of the 
prophet, " Out of Egypt have I called my Son," appears very 
just, as well as elegant. The King of Judea long waited, with 
the most earnest expectation, the return of the wise men, anxious 
to glut his full resentment on the innocent Jesus ; till, from theij 
long delay, he began to suspect a delusion, and that his designs 
were frustrated by some extraordinary interposition of Provi- 
dence. 

At length, irritated by disappointment, he resolved to accom- 
plish by cruelty, a resolution he could not effect by art, and accor- 
dingly issued orders to a large party of soldiers to go throughout 
Bethlehem, and all the neighboring villages, and massacre all 
the children they could find therein that were two years old, and 
undei ; thinking that the infant Jesus, whom as a prince, he both 
envied and dreaded, would fall in the general slaughter. 

But the heavenly missionary was sheltered from above ; nor 
was the relentless king permitted to impede the design of an Al- 
mighty Crea*oi. 



LIFE OP CHRIST 



59 



However, the cities through which the soldiers carried the 
iestructive sword, exhibited such scenes of horror and distress., 
as could not fail to thrill every soul not entirely lost to huma- 
nity : no sound was heard but the piercing cries of parents, the 
groans of expiring babes, and a general imprecation of ven- 
geance on the merciless tyrant. But he did not long survive 
his cruel decree, being swept from his throne by a nauseous 
disease, to answer for his conduct at the bar of a tremendous 
Judge. 

No description can paint the horror of such a scene of relent- 
less cruelty in a more glaring light, than the verse quoted by 
the evangelist Matthew, from the prophet Jeremiah : " Then 
was fulfilled that which was spoken by Jeremiah the prophet, 
saying, In Rama there was a voice heard, lamentation, and 
weeping, and great mourning. Rachel weeping for her cliil- 
dren, and would not be comforted, because they were not."— 
This prophecy must not be understood literally, but descrip- 
tively, or as a figure used to display the horror of the scene, as 
there applied by the Evangelist, in which acceptation it has 
a peculiar beauty ; representing Rachel, the beloved wife of 
Jacob, buried many years ago, in the fields of Bethlehem, awak- 
ened by the cries of slaughtered infants, bursting even the chains 
of death ; and lamenting the hapless fate of the murdered inno- 
cents which surrounded her. 

The tyrant Herod being thus cut off from the face of the 
earth, Joseph was warned by a heavenly messenger to return 
to the land of Israel. The good old man obeyed the Almighty's 
command, and appears to have had a great desire of residing 
in Judea, and very probably in Bethlehem ; but hearing that 
Herod was succeeded in his throne by his son Archelaus, and 
fearing that he might pursue the barbarous design of his father, 
he directed his course another way ; but being warned again by 
a heavenly mission, he retired into Galilee, then under the gov- 
ernment of a mild and benevolent, prince, called Antipas, and 
took up his habitation at Nazareth, where the particular cir- 
cumstances which attended the birth of the blessed Jesus, were 
not generally known. The evangelist affirms, that Joseph, 
with the infant and his mother, resided in Nazareth, where 
the holy Jesus spent his youth, " That it might be fulfilled 
which was spoken by the prophet, He shall be called a Na- 
zarene." 

The advocates for infidelity, whose notice the smallest in- 
accuracy in the sacred scriptures have not escaped, have not 
failed to observe, that the Evangelist refers to what he cannot 
justify from any of the prophetical writings, in which there 
aie no such words to be found, as " He shall be called a 
Nazarene." But be it known, that the Evangelist may, with 



00 



LIFE OF CHRIST 



justice, be vindicated from impropriety, by reminding these scep- 
tics, that though the very words are not to be found, the allusion 
is just, and consequently the application. This expression refers 
to the general contempt and ridicule in which the Israelites held 
the Galileans, and especially the Nazarenes, who were even de- 
spised by the Galileans themselves, insomuch that the word Na- 
zarene became a term of reproach. 

Now, as the prophets in general, foretold the disgrace and m 
famy through which the blessed Jesus should pass, they conse 
quently foretold he should be called a Nazarene, or exposed to 
every token of contempt and ridicule, of which this appellation, 
at that time, was a remarkable instance. 

It is evident, that our Lord's residing at Nazareth, tended, 
in a remarkable manner, to the fulfilment of those prophe- 
cies ; because, in the course of his public ministry, he was fre- 
quently reproached with the same, and his countrymen often 
urged it as a reason for their disregard of his doctrine. But 
as the stubbornness of unbelief will never admit of convic- 
tion, we have therefore added these remarks, to confirm the 
faith of the Christian, rather than convince the obstinate in- 
fidel. 



CHAPTER III. 

State of our hordes childhood, and private life. — His argument 
with the Jewish Doctors. — Mission, Character, and Doctrine 
the Baptist. — Baptism of Christ, and visible descent of the 
irit on that solemnity. 

The precise circumstances of our Lord's childhood and life, 
previous to his public ministry, cannot be ascertained from the 
writings of any of the Evangelists, which can alone be relied on 
as authentic. All we can gather from those inspired men is, that 
the faculties of his mind were enlarged in proportion to the 
growth of his body, insomuch that he arrived at the very per- 
fection of heavenly wisdom. 

As his parents were mean and poor, he had not the ad- t 
vantage of a finished education ; and he seems to have re- 
ceived no other instruction than what his parents gave him, 
in conformity to the Jewish laws. But supernatural abilities 
amply compensated for the deficiency of natural acquirements, 



LIFE OF CHRIST. 



and lie gave instances, in his earliest years, of amazing penetra- 
tion and consummate wisdom. 

According to the Mosaic institution, his parents annually 
went up to Jerusalem ; and when he arrived at the age ot 
twelve years, carried him with them to that city, in order 
that he might early imbibe the precepts of religion and virtue. 
In this place the holy Jesus tarried, without the knowledge 
and consequently the consent of his parents, who departed 
with the rest that were going towards Galilee ; and thinking 
that he was gone forward with some of their relations or ac- 
quaintance, they continued their journey, not doubting but they 
should overtake him on the road, or meet with him at the place 
they had appointed to lodge. But, on their arrival, not finding 
the child in the village, nor amongst their relations, they returned 
to Jerusalem, much troubled ; and after a most anxious search of 
three days, found him in the temple, sitting among the learned 
doctors, who were amazed at the wisdom of his questions, and 
the pertinence of his replies, which were greatly superior to the 
utmost they could expect from one of his tender years, and his 
education. 

These doctors, or expounders of the law, among the Jews, 
always taught the people publicly on the three great festivals, and 
it was oji one of these public occasions that the blessed Jesus 
gave such manifest proofs of his wisdom and penetration as as- 
tonished all beholders, many of whom thought he must be some- 
thing more than human. As, according to his own declaration, 
he w r as employed in his Father's business, it is natural to think, 
in the course of his disputes, he modestly corrected some of the 
ei-ors which the Jewish doctors then taught, and which were 
repugnant to the principles of that religion he came to promote 
and establish. 

The wonder of his parents, at finding him in such sublime 
employment, was beyond expression ; though his pious mother, 
notwithstanding the pleasure which the discovery afforded her, 
could not help showing the concern which his absence, without 
their knowledge, had occasioned them, by addressing him thus : 
" Son, why hast thou thus dealt with us ! Behold thy father and 
I have sough c thee sorrowing." To this question he replied, 
that their surprise at his absenting himself without their know- 
ledge was groundless and absurd, as they might have been as- 
sured, from his extraordinary birth, and the wonderful circum- 
stances attending it, that his Father was no less than the Al- 
mighty One of Israel ; that he assumed human nature to pro- 
mote his glorious designs ; and, therefore, as his errand was of 
such moment, they must not imagine he could always reside 
with them. " How is it that ye sought me ' Wist ye not that I 
must be about my Father's business ?" 

6 



V-'- 



62 



LIFE OF CHRIST. 



Though his parents did not clearly discern the force of this 
excellent remonstrance, his pious mother committed his words to 
memory, and together with Joseph her husband, joyfully return- 
ed with him to their poor dwelling at Nazareth, where he lived 
with them in dutiful subjection, and thereby afforded a noble 
example for the imitation of all children, who certainly arc bound 
to yield obedience to their parents, since the Son of Cod himself, 
when on earth, has set them the pattern, by practising every 
branch of filial duty to his earthly parents. 

The blessed Jesus continued in this lowly state for some time, 
during which he greatly advanced both in knowledge and 
stature ; and by his extraordinary qualities, attracted the regard 
and admiration of all who cither saw or heard him. 

Being happily free from those inordinate disquieting desires, 
which disturb and distract mortals, he was always in temper 
calm and sedate, which added to a pleasant countenance, com- 
bined to prove the strength of his faculties, and the goodness oi 
his disposition. He was also an excellent orator, being endowed 
with a most nervous and persuasive elocution, insomuch that his 
hearers, frequently astonished at the substance and manner of his 
address, would suddenly cry out, " Never man spake like this 
man." Though considered in his divine nature, he was so far 
superior to human nature, during the time in which he lived thus 
humbly with his parents, yet he condescended to work with his 
father at his trade cf a carpenter, and thereby left us a shin- 
ing example of industry. 

Thus obscurely did the blessed Jesus live till the time of his 
public ministry ; nor did he show any miracles^ or perform 
any actions to distinguish him from the rest of mankind ; his 
divine nature, and the annexed properties, during the time of 
his private life, being concealed under the veil of his human 
nature. 

As this is the whole account collected from sacred history, 
concerning the childhood and private life of the blessed Jesus, 
the Saviour of mankind, we must content ourselves therewith, 
not seeking to indulge a curiosity, which such silence seems to 
forbid, as sinful and impertinent. 

Many people, of more speculation than piety, may be induced 
to inquire the cause which prevented the Evangelists giving us 
an exact detail of the transactions of our blessed Saviour's life, 
from the twelfth year of his age till the time of his public 
ministry. To such we answer, that the design of the inspired 
writers being to instruct rather than amuse, they consulted our 
spiritual interest more than our humor and caprice ; and that, 
therefore, the wisdom of God, by whose inspiration they wrote, 
demands our admiration, in that they passed over leso importan 
parts of our Saviour's life, which would have swelled they 



LIFE OF CHRIST. 



G3 



gospels to an enormous bulk, fit only for the perusal ol the 
studious, and those persons who had much vacant time : whereas 
the four Gospels, as tney are written, make only a small volume, 
which is convenient for carriage, for reading, for the memory 
to retain ; as well as adapted by the plainness of its style, to the 
meanest capacities ; notwithstanding which, they contain all the 
important transactions of our Saviour's life, such as those which 
relate to his mediatorial office, the design of his incarnation, 
which was to teach us those tilings that belong to our eternal 
peace and happiness : to instruct us in his heavenly doctrines, as 
our prophet ; to offer himself a sacrifice upon the cross, as our 
priest ; and to burst the chains of death, and triumphantly ascend 
into heaven, as king, or head, of his church. 

The omissions, therefore, can be of no real consequence, since, 
" These are written, that ye might believe that Jesus is the Christ, 
the Son of God, and that believing, ye might have life through 
his name." 

During the obscure state of our blessed Redeemer at Naza- 
reth, the Emperor Augustus died, in Campania, after a long 
reign of near forty years, to the general regret of the whole 
Roman empire. He was succeeded by Tiberius, his step-son, 
a prince of very different temper of mind from his predecessor. 
This emperor, in the second year of his reign, recalled Rufus 
from the government of Judea, and sent Valerius Gracchus to 
succeed him. After reigning eleven years, Gracchus was re- 
called and succeeded by Pontius Pilate, a person resembling in 
disposition his master Tiberius, who was malicious, cruel, and 
covetous. 

Soon after Pontius Pilate was appointed to the government 
of Judea, John the Baptist began to open his commission for 
preparing our Saviour's way before him, according as was ap- 
pointed, " The baptism of repentance for the remission of sins." 
Sacred history has not informed us of the manner in which the 
Baptist spent the former part of his life ; but, according to ancient 
tradition, Elizabeth hearing of Herod's barbarous massacre of the 
infants of Bethlehem, fled into the wilderness to secure the infant 
John from the relentless cruelty of that inhuman monster, and 
there nurtured him with all the tenderness of an affectionate 
mother. John the Baptist was about eighteen months old when 
his mother fled with him into the wilderness, within forty days 
after which she died. 

His aged father Zacharias, when he afterwards officiated in 
the temple, was slain by the command of Herod, for refusing to 
discover the place of his son's abode. The intended harbinger 
of the blessed Jesus being thus deprived of his earthly parents, 
the Father of the fatherless took compassion on him, and sen! 



64 



life of cimisr. 



an angci to defend and support him, till lie had attained to a 
sufficient age and strength to provide for himself. 

It appears, from the accounts of the Evangelists, that he dwelt 
in the desert till the time of his public ministry, resembling the 
ancient prophet Elijah, in the meanness of his clothing, and the 
plainness of his diet. His dress was composed of camel's hair, 
his food the spontaneous production of the wilderness, such as 
locusts and wild honey, and his drink the pure water of some 
crystal spring. His course of life was, indeed, admirably adapted 
to the doctrine of repentance, which he preached, as well as to 
engage the attention of his hearers ; so that it appeal's highly 
reasonable, that those people who waited the coming of the Mes- 
siah with earnest expectation, should flock to him, anxious to hear 
what he had to deliver concerning him. 

He proved very successful in his ministry, as he enforced the 
doctrine of repentance, because the kingdom of heaven was at 
hand ; persons of all degrees and professions flocked to him, 
confessed their sins, were baptized in Jordan, and submitted to 
whatever the prophet prescribed as necessary to obtain an inhe- 
ritance in that kingdom, the approach of w'hich he came to de- 
clare. Amongst his converts were many of the pharisaical 
tribe, some of whom confessed their sins, and were likewise 
baptized in Jordan. 

The conversion of the Pharisees surprised the Baptist, know- 
ing that they maintained an high opinion of their own sanctity, 
for which reason it was very astonishing that they should express 
any desire of obtaining a remission of their sins. In short, he 
was much surprised to find the whole nation so affected by his 
threatenings, especially as he knew they expected salvation on 
account of their being* of the seed of Abraham, a conceit which 
they greatly cherished, and which they seem to have derived 
from a misrepresentation of the following passage : " Thus saith 
the Lord, who giveth the sun for a light by day, and the ordi- 
nances of the moon, and the stars for a light by night; who 
divideth the sea when the waves thereof roar ; the Lord of Hosts 
is his name. If those ordinances depai t from before me, saith 
the Lord, then the seed of Israel also shall cease from being a 
nation before me, for ever. Thus saith the Lord, if the heaven 
above can be measured, and the foundations of the earth searched 
out beneath, I will also cast off the seed of Israel, for all that 
they have done, saith the Lord." 

But the Baptist, to curb their arrogance, called them the 
" offspring of vipers," instead of the children of Abraham ; per- 
haps the Pharisees and Sadducees applied to John for baptism, 
thinking by that means to avoid the danger they might incur, 
from being the avowed enemies of the Messiah, v\hom they 



LIFE OF CHRIST 



65 



expected to come m all the pomp of royalty, and to maintaining 
superiority by force of arms. 

The Baptist, who was no stranger to those hypocritical sects, 
well knowing their application to him arose from sinister views, 
severely reprimanded them in general : " O generation of vipers, 
who hath warned you to flee from the wrath to come? Bring 
forth fruits worthy of repentance." O deceivers, hypocrites, 
whence have you obtained knowledge of the approaching event 1 
am destined, by God, to make known ? Whence have you a sense 
of the impending judgment of the Almighty ? I have plainly told 
you the proper method of avoiding it is by a sincere repentance, 
which can only be evinced by the conformity of the heart and 
life to the word and will of God. — " And begin not to say within 
yourselves, we have Abraham to our father; for I say unto you 
that God is able of these stones to raise up children unto Abra- 
ham." Deceive not yourselves with a vain presumption that 
eternal blessings are yours, merely on the score of your lineal 
descent from Abraham : such pretence will avail you nothing ; 
for to partake of the promises made to that Father of the faithful 
alone, spiritually considered, you must show forth some resem- 
blance of his faith and piety. 

The Almighty Creator, who formed our first parent out of 
the dust, and caused Sarah to bear a son unto Abraham, when 
they were both well stricken in years, can by virtue of his om- 
nipotence, raise up children unto that faithful patriarch; even 
from these very stones : children, indeed, who by the integ- 
rity of their hearts, and purity of their lives, shall prove their 
spiritual alliance to Abraham, and share with him the promised 
salvation. 

The Baptist, by this plain but honest declaration, at once set 
at nought the towering expectations of this hypocritical tribe, 
by showing them that God respected the heart alone, and that 
all their pretences to descent, ceremonies, and other outward 
parade, was of no avail with him, who tried the heart, and 
searched the reins of the children of men. 

He went farther, and assured them, that conviction and con- 
fession of sin were not sufficient ; no, nor even a promise to for- 
sake it, but that there must be a speedy and actual putting it into 
practice. " Rejjent ye, for the kingdom of . heaven is at hand.* 
Delay not this important work, for the judgments of the Almighty 
are at hand ; therefore, if you continue in your sins, impending 
ruin will certainly fall upon you. 

Nothing could be more sincere, nothing better calculated, 
than this doctrine of the forerunner of the blessed Jesus ; it 
struck at the very root of the Jewish prejudices, which induced 
too many of them vainly to rely upon outward rites and cere- 
monies, prayers, fasting, &c. : which, if not performed with a 



LIFE OF CHRIST. 



roper spirit, and fiom proper views, were an abomination to nn 
oiy God. Nor did his conduct less reprove the pride ami hy- 
pocrisy of the scribes and pharisees, than his doctrine ; for 
whereas those upstart people used to shun the converse of the 
publicans, and meaner sort, and would rarely deign to give them 
instruction, the humble Baptist received their applications in the 
most submissive manner, and preached to them the absolute 
necessity of faith, repentance, and obedience. 

Indeed, throughout the whole of his ministration, he happily 
adapted his discourses to the circumstances and capacities of the 
various people he addressed; and took every pious means to 
prepare them for the reception of the promised Messiah, who was 
shortly to appear amongst them in the glorious character of Sa- 
viour and Redeemer of Israel. 

Thus, by a life of inflexible virtue, discourses nervous and 
pathetic, exhortations sincere and fervent, and rebukes honest 
and courageous, the Baptist became renowned throughout the 
region of Judea. 

Such was the admiration of the people at his life and doctrine, 
that from the vision of his father Zacharias in the temple, the 
arrival of the Magi at Jerusalem, the prophecies of Simeon, cir- 
cumstances recent in their memories, they began to conjecture 
that John might be the promised Messiah, and were even ready 
to pronounce him the Redeemer of Israel. So that had he as- 
pired to worldly dignity, he might, for a time, have shone in all 
the grandeur of human pomp, and claimed a regard superior to 
any of the sons of men. But, pious in principle, and humble in 
heart, he could not arrogate honors of which he was conscious 
of his unworthiness ; and therefore honestly undeceived his 
numerous followers, by assuring them, that so far from being the 
glorious person promised, he w 7 as only his forerunner, and that 
such was his own inferiority, that he was unworthy of doing his 
most menial offices. " I indeed baptize you with water : but one 
mightier than I cometh, the latchet of whose shoes I am not 
worthy to unloose." Luke iii. 16. 

During the time of the Baptist's continuance at Bethabara, the 
blessed Jesus left his retirement at Nazareth, and, previous to his 
public ministry, repaired to the banks of the river Jordan, where 
John was executing his commission from above, in order to be 
there baptized by him. We cannot impute this conduct of our 
Lord, to any necessity there w r as for his conforming to the insti- 
tution of baptism, for purity needs not cleansing ; it is therefore 
evident, that his motive w r as to add a sanction to that ordinance, 
for ever after appointed to be the initiating right of Christianity — 
" Go, baptize all nations," &c. 

it appears that John immediately, as it were by a prophetic 
revelation, knew the Saviour of the world ; for we find, from 



LIFE OF (JURIST. 



the Evangelist, that he acknowledged his superiority, and do 
qlined the office ; " I have need to be baptized of thee, and 
cornest thou to me ?" Our Lord's answer, though short, is 
very full and expressive ; " Suffer it to be so now, for thus it be- 
eometh us to fulfil all righteousness." As if he had said, Re- 
gard not the precedence at. this time, but perform thy office; 
for it is necessary tlif*t we should, in the minutest point. "conform 
to tin: divine will, by which this institution is enjoined. 

This remonstrance removed the objections of John, and he 
baptized the immaculate Jesus in the river Jordan, in the pre- 
sence of numerous spectators. 

When this ceremony was performed, as he needed not the in- 
structions usually given on the occasion, he went up straight- 
way out of the water, and kneeling on the bank of the river 
fervently addressed his Almighty Father, for an abundant effu- 
sion of his Holy Spirit, as he was now entering on his public 
ministry, the prelude of his important mission, the end of which 
was the salvation of mankind. 

His prayer was heard, his request was granted ; and an imme- 
diate attestation of the divine pleasure given by a visible ray o f 
glory around him, and an audible voice proceeded from the 
Holy Spirit, ; n the form of a dove, and pronouncing these words 
" This is my beloved Son, in whom I am well pleased :" dis- 
tinguished his peculiar approbation of the blessed Jesus, by the 
epithet bdoved, as well as his standing in that relation to him 
in a manner nearer than any of the human race, who are callea 
in common, the sons of men. This voice resembled not any 
human sound ; but was loud and awful, like the thunders of 
heaven, in order to strike with reverence the surrounding multi- 
tude, and publicly declare the holy mission of the promised 
Messiah. 

The blessed Jesus was called, in the Old Testament, the Son 
of God, but was, on this occasion, declared by the Almighty 
himself, to be the long-expected deliverer of Israel Thus, all 
who were present at this marvellous descent of the Holy Spirit, 
were amply convinced of the divine mission of our blessed Lord 
by an infallible testimony from above: this being " the star that 
was to come out of Jacob, and the sceptre that was to rise out 
of Israel ; the 8/iHoh foretold by the patriarch Jacob; the Great 
Prophet, by Moses ; the Holy One, by David ; the Prince oj 
Peace, by Isaiah ; and the Son of Man:' 

But this remarkable event tended much more to the glory 
the Messiah, than all those prophecies ; as it was, in some mea 
suve, a real display of what they could only picture in the dark. 



68 



JLXPSS OF CHRIST. 



CHAPTER IV. 

Commencement of our Saviour's ministry. — His temptation in 
the wilderness. — Deputation of the Sanhedrim to John the 
Baptist. — First miracle wrought by the blessed Jesus. 

The great Redeemer having thus complied with the institution 
of Baptism, and received a most convincing testimony of his 
heavenly Father's approbation, by the miraculous descent and 
effusion of the Holy Ghost upon him while praying on the 
banks of Jordan, in the presence of a multitude of spectators, 
entered on his public ministry, at the age of thirty years, ac- 
cording to the custom of the priests among the Jews. 

It was apprehended by the people, that, as he had just begun 
his public ouice, he would repair to Jerusalem, the seat of power 
and grandeur, in order to display to the mighty and the learned, 
his miraculous abilities, and effulgent glories. 

But, averse to human parade, the heavenly-minded Jesus pre- 
ferred solitude to the noise and hurry of mortal life : he there- 
fore retired into the wilderness, in order to prepare himself, by 
fasting, meditation, and prayer, and sustaining temptation, for 
the important work on which he was entering — the salvation of 
mankind. 

To promote this grand design, the Evangelists write, that this 
retirement into the wilderness was in consequence of the imme- 
diate direction of the Divine Spirit. Though solitude itself is 
melancholy, the blessed Jesus added to the dismal scene, by re- 
tiring to a barren spot, surrounded by high and craggy moun- 
tains, and forming a dark and gloomy chaos. 

In this wild and dreary situation the great Redeemer, as Mo. 
ses and Elijah had done before him, fasted forty days and 
forty nights, maintained an incessant communion with his 
heavenly Father, digested the doctrine he was about to deliver, 
and the obedience he came to perform ; and by a total ab- 
stinence from food for forty days and forty nights, evinced 
the divinity of his mission, or, in other words, proved that lie 
was " a teacher from God." But the melancholy solitude of a 
desert, and the extremes of hunger and thirst, were but a small 
part of cur Saviour's sufferings in the wilderness: Satan, that 
impkier.ole foe to mankind, was permitted to buffet him with 
the most insinuating wiles, and assail lnm with the most allur- 
ing temptations, in order to attempt the defeat of heaven's most 
gracious designs, and keep mankind under the dreadful dominion 
of sin and death. 



LITE OF CHRIST 



09 



The enemies of revelation have not foiled to represent, this 
event in a most ludicrous manner; if any, therefore, should de- 
mand why God permitted his only Son, the Si l VIOU r of the world, 
to be tempted by the devil, whose power was deemed to be re- 
strained, we reply as follows : — One cause of the Redeemer's 
being suffered to be tempted was, that he, being personally ac- 
quainted with the wiles of Satan, might become a faithful and 
compassionate high priest* know how to succor his people in time 
of adversity, and pity them when they fell into temptations. 

That in order to be a shining pattern of every virtue, and also 
a wise and valiant general, the blessed Redeemer underwent all 
the difficulties and trials attending his service, that we, being 
animated by his glorious example, might not sink under the pres- 
sure and troubles which God, for our good, should be pleased to 
lay upon us. 

The Saviour of the world hath not only been exposed to poverty 
and ridicule, but also to the most trying temptations of Satan; 
that as the captain of our salvation has undergone the same, we 
ought not to faint when we are tempted, but, like him, be able to 
withstand the fiery darts of the devil. 

It doubtless appears highly proper, in order that our blessed 
Lord and Master, might both enter upon, and prosecute his 
ministry, with more glory to himself, and advantage to mankind, 
that he should previously overcome the most subtle arts of that 
deceiver, who, under the mask of the serpent, seduced our first 
parents, and involved them and their posterity in one com- 
mon ruin. 

The peculiar devices used by the old serpent to tempt the Son 
of God, during the time of his fasting, are not recorded in holy 
writ, and consequently cannot be ascertained. 

But at the expiration of the forty days, when the blessed Jesus 
had endured the keenest hunger, the tempter, to make proof of 
the divinity of his mission, insolently demanded, why he bore 
the sensations of hunger, since, if he was the Son of God, he must 
have power to change even the stones of that dreary wilderness 
into bread ; and by so marvellous a transmutation, he might have 
the satisfaction of knowing the truth of what was said concern- 
ing him at his baptism. 

But our blessed Saviour repelled this device, by citing the 
words of Moses, which implied, that God, whenever it seemed 
good in his sight, could, by extraordinary means, provide for the 
support of the human race. " Man shall not live by bread alone, 
but by every word of God." Luke, iv. 4. 

Satan, being defeated in this effort, took him to the top of a 
very high mountain, and thinking to work upon him by another 
artifice, showed him a bright view of all the kingdoms of the 
world, with their alluring glomes, promising him universal 



70 



LIFE OP CHRIST 



empire over the whole, if he would bow down and yield to him 
the honor of the benefaction. 

But observe his accursed pride and arrogance, in promising 
that which is the gift of God alone, universal empire over the 
earth; and requiring what was due to none but the Supreme, 
religions homage. This blasphemy, as well as insolence, incited 
the biessed .lesus to exert his divine authority, and command 
him, in a peremptory manner, to desist, citing this special injunc- 
tion from sacred writ, " Thou shah worship the Lord thy God, 
and him only shall thou serve." Thus repelled, he repeated the 
attempt, and having taken our Lord to Jerusalem, placed him 
on the pinnacle of the temple, and by a taunt of insolence, urged 
him tr> prove the truth of his mission, by casting himself down 
from thence, citing, as an encouragement for him to comply with 
his desire, a text from the Psalms — " If thou be the Son of God 
cast thyself down; for it is written, He shall give his angels 
charge concerning thee, and in their hands they shall bear thee 
up, lest at any time thou dash thy foot against a stone." Malt. 
iv. 6. But our Saviour soon baffled his attempt, by another 
apt quotation from scripture — " Thou shalt not tempt the Lord 
thy God." Matt. iv. 7. Thou shalt not provoke the Lord, 
either by disobeying his command, or by an impertinent cu- 
riosity to know more concerning his mind and will, than he is 
pleased to reveal. 

Thus baffled in all his art and devices, by the wisdom and 
power of the Son of God, he departed from him, and an host of 
celestial spirits, despatched from the regions of bliss, came and 
ministered refreshment to our Saviour, after his victory over the 
great enemy and deceiver of mankind. 

Hence, notwithstanding the ridicule of the infidel, Christians 
may derive great encouragement to fight manfully against the 
flesh, the world, and the devil, under the banner of the great 
Captain of their salvation, who is ever ready to supply them with 
spiritual armor to sustain the combat with that inveterate and 
subtle foe, whose devices he has experienced, being in every 
respect tempted like them. 

During the time of our Saviour's retirement in the wilderness, 
fits faithful harbinger, the Baptist, being assured, from the mira- 
culous descent of the Holy Spirit, and other concurring testimo- 
nies, that Jesus was the promised and long-expected Messiah, 
continued publishing his mission to the multitude; so that the 
rulers in Jerusalem received information of the surprising events 
that had happened in Bethabara, beyond Jordan, before they saw 
the blessed Jesus, in confirmation of whose mission and doctrine 
they were eriected. 

Prompted by curiosity, they despatched „a deputation oi 
Priests and Levites to the Baptist, to demand of him, who this 



LIFE OF CHRIST 



71 



wondrous person was ; whether he was the Messiah, or Ellas, 
or that prophet who was to rise from the dead, and precede the 
Messiah, the powerful prince so earnestly expected by the whole 
nation of Israel. 

The Baptist frankly replied, That he was not the Messiah 
whom they expected, nor Elias, who, as they vainly thought, 
would personally appear amongst them, nor any other prophet 
risen from the dead ; but at the same time hinted to them, that 
though he was not Elias himself yet he was that person spoken 
of by the prophet Isaiah, and of whom he thus prophesied : 
"The voice of him that crieth in the wilderness, prepare ye the 
way of the Lord; make straight in the desert a highway for our 
God." Isaiah xl. 3. 

The Priests and Levil.es, not sufficiently gratified with this 
reply of the Baptist, demanded of him, why he assumed the 
power of baptizing the people, if he was neither the Messiah, 
nor Elias, nor any of the ancient prophets risen from the dead. 
To this demand John answered, I indeed baptize, to show the 
necessity of repentance, but my baptism is only that of water, 
and wholly ineffectual in itself to the remission of sins; but that 
washing, foretold by Zacharias, is of most sovereign effect : it 
is not my province, but solely that of the Messiah, who is actu- 
ally upon earth, and among ye, though ye know him not 
because he hath not manifested himself unto the world. The 
Messiah is so far exalted beyond me, in power and dignity, tha; 
I am not worthy to do him the meanest offices. 

The day after the departure of the Priests and Levites from 
Bethabara, our blessed Lord left the wilderness, and repaired 
thither himself, while John was yet baptizing and preaching the 
doctrine of repentance. 

The Baptist, as his grand business was to direct all persons to 
the Messiah, for life and salvation, in and through him, embra- 
ced this seasonable opportunity of pointing him out to the 
multitude, — " Behold the Lamb of God which taketh away the 
sins of the world !" 

Lest the attending crowd should surmise, that it had been 
previously concerted between Jesus and John, that the former 
should assume, and the latter give him, the appellation of Mes- 
siah, he publicly and solemnly declared, that he was equally with 
them ignorant of the pretensions of Jesus to that high character, 
till he saw the miraculous descent of the Holy Ghost, and heard 
him pronounced, in the most awful manner, the Son of God. 
"And John bare record, saying, I saw the Spirit descending 
from heaven, like a dove, and it abode upon him. And I knew 
him not : but he that sent me to baptize with water, the same 
said unto me, Upon whom thou shalt see the Spirit descending 
and remaining on him, the same is he which baptized with the 



LIKE OF ClIHIST 



Holy Ghost. And I saw. and bare record that this is the Son 
of God." John 1. 32, 33, 34. 

The Baptist, having made this public declaration, the Messiah 
left Bethabara, but returned the day following, and John, hap- 
pening to stand with two of his followers on the bank of the 
river Jordan, pointing to him as he passed, and in a pious rap- 
ture, repeated what he had addressed to the multitude the 
preceding day, " Behold the Lamb of God." It is hence 
imagined, that these two disciples, or followers of the Baptist, 
were absent at the time of the descent of the Holy Ghost, and for 
that reason this method was taken of pointing out to them the 
venerable person of the promised Redeemer of the world. 

Animated with an ardent desire of hearing, as well as seeing 
this extraordinary person, they left John and followed Jesus, 
who, conscious of their design, turned about, and, with the 
utmost affability, gave them an invitation to the place of his 
residence. The Evangelist John informs us, that one of these 
disciples was Andrew, the brother of Simon Peter ; and it is 
conjectured, from his silence, that himself was the other ; for it is 
remarks ible, that in his writings he studiously concealed Ills own 
name. Be that as it will, it is abundantly evident, that the 
testimony of the Baptist, added to the tokens lie had from the 
blessed Jesus, in the course of his converse with him, amply 
satisfied Andrew that he was indeed the promised Messiah, the 
Saviour and Redeemer of lost and perishing sinners. 

Andrew soon after found his brother Peter, and brought him 
to our blessed Lord, w r ho immediately called him by his name, 
telling him that he should afterwards be called Cephas, (which 
signifies a rock.) from his firm resolution of mind, and also 
because he should contribute towards the foundation of the 
Christian church. 

Some time after, Jesus casually met with Philip, an inhabitant 
of the town Bethsaida, and said to him, " Follow me." Philip 
immediately obeyed the divine command, having heard of 
the character and mission of our blessed Saviour. It is sup- 
posed that this disciple was present at the miraculous descent of 
the Holy Spirit on our Lord at his baptism, which being 
admitted, his ready compliance with his call is no matter of 
admiration. 

Philip meeting with Nathaniel, an inhabitant of Cana, a town 
m Galilee, informed him of the actual coming of the long- 
expected Messiah, the great deliverer of Israel, spoken of by 
Moses and the ancient prophets : " Jesus of Nazareth, the son 
of Joseph." Nathaniel was assured, from the predictions con- 
cerning the Messiah, that he was to be descended from the 
line of David, and born in the city of Bethlehem, and therefore 
discovered an amazement at his being called Jesus of Nazareth' 



LIFE OF CHRIST. 



1H 



" Can any good thing come out of Nazareth V Can that most 
contemptible of places, Nazareth, be supposed to have given 
birth to the mighty Saviour, the Prince of Peace ? especially as 
it was expressly foretold by the prophet, that he was to be born 
in Bethlehem, the city of David. 

Notwithstanding the improbability of such an event, Nathan 
iel listened to Philip, and determined on an examination of the 
person who he said was the promised Messiah. Accordingly, 
under his direction, he repaired to the blessed Jesus, who well 
knowing his character, saluted him on his approach with this 
honorable appellation, " Behold an Israelite indeed, in whom is 
no guile." 

Nathaniel, amazed at our Lord's pertinent address, as he had 
never before seen him, asked by what means he obtained such 
precise knowledge of him. Our Lord replied, "he had seen 
him under the fig-tree." Probably Nathaniel had been praying 
under the fig-tree, and been overheard by our Lord, who, 
from the substance of his prayer, thus concluded his . character ; 
for when the blessed Jesus informed him that he gave him that 
character on account of what had passed under the fig-tree, 
Nathaniel perceived that he knew not only what had passed at a 
distance, but had access to the inmost thoughts of the heart, a 
property not allotted to mortals ; and therefore exclaimed with 
rapture, " Rabbi, thou art the Son of God, thou art the king of 
Israel." 

Our Saviour then told him, he should hereafter have much 
stronger testimonials of the divinity of his mission, when he 
should be eye-witness to what the old patriarch Jacob had 
before seen in a vision ; the angels of heaven descending and 
ascending, to attend the person and execute the commands of 
the Son of Man: an appellation our dear Lord assumed not 
only as considering his humanity, but in order to fulfil most 
peremptorily that remarkable prediction of the prophet Daniel 
concerning him. 

" I saw in the night visions, and behold one like the Son oi 
Man came with the clouds of heaven, and came to the ancient 
of days, and they brought him near before him. And there was 
given him dominion, and glory, and a kingdom, that all people, 
nations, and languages, should serve him. His dominion is an 
everlasting dominion, which shall not pass away, and his king- 
dom that which shall not be destroyed." Dan. vii. 13, 14. 

The great Redeemer, having attested the divinity of his mis- 
sion by many incontestible evidences, and made five disciples, 
departed for Galilee, where, soon after his arrival, he was invited, 
with his mother and disciples, to a marriage feast at Cana, a 
place near Nazareth. 



7 



74 



(AFE OF CHRIST. 



At these nuptials there happened to be a scarcity of wine, 
and his mother, who interested herself in the conduct of the 
feast, and was therefore desirous that every thing should be done 
with decorum, applied to her son, hoping he would be able to 
remedy the defect. 

She had, doubtless, conceived he had the power of working 
miracles, and was therefore desirous that he would give proof of 
his ability in the presence of her friends, who were assembled at 
the marriage. 

Addressing herself, therefore, to her son, she told him, " they 
have no wine." Our Lord gently reproved her, in these words, 
" Woman, what have I to do with thee ? Mine hour has not yet 
come that is, the time or period of my public ministry is not 
yet arrived ; nor is it time for me to display my supernaturaf 
powers. 

Notwithstanding this mild reproof, his mother still entertained 
an opinion that he would interest himself in behalf of her and 
the company, and therefore ordered the servants punctually to 
obey his commands. 

Our blessed Lord being assured, that working a miracle 
would greatly tend to confirm the faith of his young disciples, 
exerted his divine power, by ordering the servants to fill six 
water-pots, containing each about twenty gallons, with water ; 
which was no sooner done, than the whole was converted into 
excellent wine. 

He then ordered them to draw, and bear to the governor of 
the feast, who being ignorant of the miracle that had been 
wrought, and astonished at the preference of this wine to that 
which had been served up at the beginning of the feast, address- 
ed himself to the bridegroom, in the hearing of the whole 
company, telling him that, contrary to the usual custom, he had 
reserved the best wine to the last, at the same time commending 
so judicious a practice, as a plain proof of his approbation of 
his friends present at the entertainment. The bridegroom was 
equally surprised at the address of the governor of the feast, and 
the occasion of it, w T hich was effected by the supernatural power 
of our blessed Lord. 

This miracle, which was the first wrought by Jesus, confirmed 
the faith of his followers, and spread his renown throughout the 
adjacent country. — The votaries of infidelity have not failed to 
arraign the truth of this event, as well as to vent their sarcastic 
humor upon it. Their mirth and ridicule seem chiefly founded 
on a supposition, that most of the company were intoxicated, 
and consequently more liable to delusion ; but we desfoe them 
to suspend their opinion, or at least their judgment a little, while 
we remind them, that the governor's speech to the bridegroom, 
" Every man at the beginning doth set forth good wine ; and 



LIFE OF CHRIST 



75 



when men have well drunk, then that which is worse," does not 
imply even such a supposition ; but an evident reference to the 
manner in which the entertainment was conducted, a manner 
much preferable to that customarily followed. 

Nor can these wise people in their own conceit, rationally 
think, that Jesus ordered, or expected, that all the wine he had 
furnished should be expended at this entertainment ; for, accord- 
ing to the Jewish custom on these occasions, it continued a week. 
Permit us likewise to observe, that there might be a very im- 
portant reason assigned for our Lord's furnishing such abundance ; 
because, if the quantity had been considerably less, the miracle 
would have been much less apparent, and the enemies of Chris- 
tianity, ever ready to grasp at the shadow or the pretence, might 
have denied that a miracle was wrought at all, it having been 
easy to convey away a small quantity of water, and substitute 
the like quantity of wine in its place ; whereas such a deception 
must be allowed impracticable, in so large a quantity, the trans- 
mutation being momentary. 

The deists have likewise made much parade of argument 
concerning the size of these water-pots. In this we give them 
their utmost scope, persuaded, that all which they can say on 
that head will not, in the least, tend to invalidate the Christian 
cause. 

The blessed Jesus, having thus, by divers means, confirmed 
the faith of his disciples, and attested the truth and divinity of 
his mission, among those with whom he had been brought up, 
departed from Cana, and proceeded towards Jerusalem, in order 
to keep the approaching passover. 



CHAPTER V. 

Expulsion of the profaners of the Temple. — Jesus visits and dis- 
putes with Nicoctemus. — Baptizes in Judea. — Instructs a poor 
Samaritan. — Heals a sick person at Capernaum. — Retires 
again to Nazareth, and is expelled thence by his impious 
countrymen. 

Our blessed Lord, immediately on his arrival at Jerusalem 
repaired to the temple, nor was a little shocked at beholding a 
place, dedicated to the solemn service of Almighty God, so pros- 
tituted to purposes of fraud and avarice, and become the resort 
of traders of every kind. 



76 



UFE OF CHRIST. 



Such abuse could not long escape his notice or correction, 
having an absolute right to chastise so flagrant a perversion of a 
place, that strictly speaking, was his own. " The Lord whom 
ye seek shall suddenly come to his temple : even the messenger 
of the covenant, whom ye delight in ; behold, he shall come, saith 
the Lord of Hosts." 

Accordingly the blessed Jesus, whose pious soul was vexed at 
their profanation of the sacred place, drove out the traders, and 
overset the tables of the money-changers, saying unto them that 
sold doves, " Take these things hence ; make not my Father's 
house an house of merchandise." 

These mercenary wretches appear to have been struck at once 
with a consciousness of their guilt, and the severity of our Lord's 
reproof, as they immediately departed, without making the least 
resistance. But our Lord's conduct in this affair, carrying with 
it every token of zeal, for which the ancient prophets were so 
remarkable, determined the council to assemble, and inquire 
by what authority he attempted such a reformation, requiring, 
at the same time, a demonstrative proof of the divinity of his 
commission. 

To gratify their curiosity, our blessed Lord referred them 
only to the miracle of his own resurrection ; " Destroy," says 
he, laying his hand on his breast, " this temple, and I will raise it 
up in three days." The rulers, mistaking his meaning, ima- 
gined that he referred to the superb and lofty temple finished 
by Herod, and therefore told him such a relation was highly im- 
probable ; nor had they the least reason to think he could pos- 
sibly rebuild, in three days, that magnificent structure, which 
had been finished at immense expense, and was the labor of so 
many years. 

Though the blessed Jesus- declined compliance with the re- 
quest of the mighty and noble amongst the inhabitants of Jeru- 
salem, he wrought several miracles in the presence of the com- 
mon people, in order to confirm the doctrines he delivered, and 
prove the divinity of his mission. 

As there had not been any miracles wrought amongst them 
for a considerable time, though many were recorded in their 
sacred books, they beheld our blessed Lord with amazement and 
veneration ; and numbers were satisfied that he was the long 
promised Messiah, " the desire of all nations," so often foretold 
by the ancient prophets. For wise reasons, however, he did not 
publicly discover that he was the Great Prophet, as he knew 
that the faith of numbers was yet but w T eak, and that, conse- 
quently, many would desert his cause, when they found he was 
opposed by the Sanhedrim, or great council of the nation, and 
did not set up a worldly kingdom, as they thought the expected 
Messiah was to do. But the miracles wrought by the Holy Je- 



LIFE OP CHRIST 



V) 



sus did not excite the wonder and astonishment of the common 
and illiterate class of the people alone. 

Nicodemus, a principal person among them, impartially re- 
flecting on his wondrous works, so astonishing in their nature, 
so demonstrative in their proof, so salutary in their effect, so 
happily adapted to the confirmation of his doctrines, and so 
perfectly agreeable to the attributes of the Deity as well as the 
predictions of the ancient prophets, concerning the Messiah, 
" the Sun of righteousness, who was to rise with healing in 
his wings," was perfectly assured that nothing less than Om- 
nipotence itself could produce such wonders ; and thence, like 
many others of his countrymen, concluded that Jesus was of a 
truth the Son, and sent of God, which last term is the mean- 
ing of the word Messiah. But scruples still arose in his mind 
when, on the other hand, he considered the obscurity of his 
birth, and the meanness of his appearance, so different from 
the exalted notions the people of the Jews always entertained 
concerning this powerful prince, who was to erect his throne in 
the mighty city of Jerusalem, and subject to his dominion all 
me states and kingdoms of the earth. To obviate, therefore 
these scruples, and solve these perplexing doubts, Nicodemus 
resolved on an interview with the blessed Jesus ; but choosing 
to conceal his visit from the other members of the Sanhedrim, 
who were greatly averse to his person and doctrine, he chose the 
night as most convenient for that purpose. 

His salutation of the mighty Redeemer of Israel was this : 
" Rabbi, we know that thou art a teacher come from God : for 
no man can do these miracles that thou doest, except God be 
with him." John iii. 2. 

Rabbi, I am sufficiently convinced that thou art immediately 
sent as a teacher from on high ; for nothing less than power di- 
vine could enable thee to perform the miracles which thou hast 
wrought in the presence of multitudes. But this salutation by 
no means implies, that Nicodemus thought Jesus the great pro- 
mised Messiah, even the Redeemer of Israel ; nor could he ob- 
tain that knowledge, till it was revealed to him by the blessed 
Spirit of God. 

We may observe, that our Saviour waiving all formality and 
circumlocution, which tend to no real profit, immediately preach- 
es to this disguised Rabbi the first great doctrine of Christianity, 
regeneration ; " Verily, verily, I say unto thee, except a man be 
born again, he cannot see the kingdom of God." Nicodemus, I 
declare unto thee, as a truth of the last importance ; verily, 
verily, unless a man be regenerated in the spirit of his mind, 
have his will and affections transferred from earthly to spiritual 
objects, he cannot see the kingdom of God, which is holy and 
spiritual in its nature and enjovments. 

•7* 



78 



LIFE OF CIlltlST. 



This was a mysterious system to the Rabbi, whose religious 
views extended no farther than to rites and ceremonies, and were 
bounded by time and space ; besides he thought the very posi- 
tion of our Lord an absurdity in terms, " How can a man be 
born when he is old ? Can he enter a second time into his 
mother's womb, and be born ?" Our Lord replies to this ques- 
tion, " Except a man be born of water and of the Spirit, he 
cannot enter into the kingdom of God." The regeneration 
which I preach unto you is not of a natural, but of a spiritual 
nature : unless a man embraces the Christian religion and doc- 
trines, whose initiating ordinance is baptism, and become a subject 
of divine grace, he cannot be the subject of that glory, which 
consists not in earthly splendor, and the gratification of the 
meaner passions, but in an exemption from whatever is earthly, 
sensual, and devilish, and the prosecution of whatever is heav- 
enly, holy, and spiritual. — " That which is born of the flesh is 
flesh ; and that which is born of the spirit is spirit. Marvel not 
that I said unto thee, ye must be born again ;" wonder not at 
my doctrine of regeneration, which is designed to inform you, 
that you derive no excellence from your boasted descent from 
Abraham ; as such you are merely earthly, subject to sins, and 
infirmities of every kind ; as well as to show that you must un- 
dergo a spiritual mental regeneration, a renovation of the heart, 
which changes the whole man, and fits you for the participation 
of heavenly blessedness. 

This important work is likewise spiritual in its operation, un 
seen by mortal eyes, being wrought on the mind or heart of 
man, by the powerful influence of the Holy Spirit, which changes 
his nature, and with respect to eternal things, makes him another, 
a new creature. " The wind bloweth where it listeth, and 
thou nearest the sound thereof, but canst not tell whence it Com- 
eth, and whither it goeth : so is every one that is born of Ihe 
spirit.'' 

Notwithstanding this explanation of the blessed Jesus, Nico- 
demus was so prepossessed with partiality towards the Jews, 
who, on account of their alliance to Abraham, thought they were 
the people of God, entitled to heaven, and consequently in no 
need of this new operation of the mind, called regeneration, that 
he again demanded, " How can these things be ?" The divine 
instructor then reproves his dulness and misapprehension of 
what he had so clearly explained and propounded to him, es- 
pecially as he was himself a teacher of the people, and one of 
the great council of the nation. " Art thou a master of Israel, 
and knowest not these things ?" The doctrines I deliver are 
not fiction, and mere surmise, but founded on eternal truth, im- 
mediately revealed from God, and consistent with the will of 
heaven. J am witness to the same, and therefore affirm that 



LIFE OF CHRIST 



79 



such testimony is sufficient to render them valid. But your 
prejudices still prevail, nor can your unbelief be conquered by 
all the arguments I can advance. " We speak that we do 
know, and testify that we have seen ; and ye receive not our 
witness." 

If ye thus reject the first principles of the Christian religion, 
such as the necessity of regeneration^ or the influence of the 
spirit of God upon the heart of man, how will ye believe the 
sublimer truths I shall hereafter deliver concerning the kingdom 
of God, or state of the saints in glory ? If I inform you of 
spiritual transactions in this lower world, and ye believe not, 
how can ye believe if I tell you of those things which relate 
solely to another and heavenly state ? But to confirm your be- 
lief in what I have delivered, know that my assured knowledge 
of these things is derived from the Fatfher of Light, the God of 
Truth, by whom I am invested with gifts superior to any of the 
ancient prophets. 

No man hath ascended the regions of immortality, and de- 
scended from thence, but " the Son of Man," consequently, no 
man but " the Son of Man," can, with truth and certainty, re- 
veal the immediate will of the Father, who is in heaven. Your 
great lawgiver Moses, ascended not there, Mount Sinai was the 
summit of his elevation ; whereas the Son of Man, who was in 
heaven, and came down from thence, with a divine commission 
to sinful mortals, had the most clear and convincing proofs of 
the will of his Almighty Father, penetrated into the designs of 
infinite wisdom and grace, and consequently must be higher than 
any prophet, being in a peculiar sense r the prophet of the most 
high God, or Angel of the presence. 

This divine preacher, who spake as no man ever spake, like- 
wise labors to eradicate the favorite principle of the Jews 2 I 
mean, that of confining all blessings, temporal and eternal, to 
their own nation and people, as well as to show the vanity of 
their expecting the appearance of the Messiah, in pomp and 
magnificence. 

To effect this glorious design, he lays open to the Rabbi, 
that it was agreeable both to the doctrines of Moses, as well as 
the will of God, that the Redeemer, in this state of morta Ity, 
should be exposed to poverty and distress of every kind : jhat 
his conquests were not to be of a temporal nature, over the 
hearts and wills of mankind: that his throne was not to be 
established in the earthly, but heavenly Jerusalem ; previous to 
which he was to shed his blood, as, by virtue of the same, all of 
every nation and kingdom throughout the earth might pass 
into the heavenly world, and there, for ever, provided they re- 
lied on his merits, and conformed their lives to the doctrines 
he preached, enjoy that summit of bliss, which, through his snf- 



SO 



LIFE OF CHRIST. 



ferings, was provided for them, by God himself, to ail etei 
nity. 

This is the sum and substance of Christianity ; this is the sum 
and substance of what our blessed Lord preached to Nieodemus, 
that great ruler and teacher of the Jews ; a sermon compre- 
hending the whole of what need be taught, notwithstanding re- 
ligion is at this day rent to pieces by sectaries ; each of whom 
invent some new-fangled doctrine, suggested by ignorance, 
presumption, or both united. 

That God Almighty, the Father, out of his unsupplicated, 
unmerited grace and mercy to the sinful race of men, sent his 
only begotten Son to purchase eternal life, through the effusion 
of his own blood, for all of every nation and kingdom through- 
out the earth, who should believe in him : that is, who should 
believe in the divinity of his mission, the efficacy of his atone- 
ment, and, in consequence of that faith, conform, as far as the 
infirmities of sinful nature will permit, to the rules of his Gos- 
pel. " Only let your conversation be as becometh the Gospel of 
Christ :" condemnation justly passed on all transgressors of the 
law of God, (which are all mankind) can alone be averted ac- 
cording to the divine institution, the propriety of which it is the 
height of impiety and presumption to call in question ; by faith 
in the blessed Jesus, such a faith as we have just explained. 
" He that believeth on him is not condemned ; but he that be- 
lieveth not is condemned already, because he hath not believed 
in the name of the only begotten Son of God." 

It appears, from the future conduct of Nieodemus, that in- 
stead of supposing Jesus to be only " a teacher come from 
God," he was fully convinced that he was the " Messiah, the 
Redeemer of Israel :" for he afterwards constantly espoused his 
cause in the great council of the nation ; and when his country- 
men put him to an ignominious death, he, together with Joseph 
of Arimathea, conveyed him to burial, when all others had for- 
saken him. 

The time of the passover at Jerusalem being expired, Jesus, 
together with his disciples, withdrew into the remote parts of 
Judea, where he continued a considerable time preaching the 
kingdom of God, and baptizing the new converts. — John the 
Baptist being, also, at the same time baptizing in the river Enon, 
a dispute arose between his disciples and certain Jews, concerning 
the preference of the baptism of Jesus. 

Being unable to decide the point, they referred it to the opin- 
ion of John : on which the pious Baptist immediately declared, 
that he was only the harbinger of the great Messiah, who 
baptized not only with water, but with the Holy Spirit ; 
adding that his own ministry was on the decline, as the 
beauty of the morning star, the harbinger of the sun, decreases 



CHRIST AND THE SAMARITAN WOMAN* 
page 81. 




*« Jesus answered and said unto her, Whosoever drinketh of this water 
ihall thirst again, but whomsoever drinketh of the water that I shall give 
faim, shall never thirst." — John ir. 13, 14* 



LIFE OF CHRIST. 



Si 



when that fountain of light but dawns in the chambers of the 
east. 

The Baptist likewise mentioned to his disciples and hearers 
many circumstances tending to prove the divinity of the mis- 
sion of the Holy Jesus, and the important design of his incar- 
nation. " He that believeth on the Son hath everlasting life, 
but he that believeth not the Son shall not see life, but the wrath 
of God abideth on him." 

The Baptist having publicly preached the great doctrine of 
salvation through faith in Jesus, departed from the wilderness 
of Judea, where he had continued a considerable time, and went 
into Galilee, often repairing to the court of Herod, who esteemed, 
or affected to esteem, both his preaching and person. But John, 
being faithful in his ministry, could not fail to remonstrate on the 
injustice and impiety of a known practice of Herod, which was, 
his cohabiting with Herodias, his brother Philip's wife ; and 
thereby incurring the displeasure of that ambitious woman, he 
was, at her instance, cast into prison, and there reserved for 
future destruction. 

Whilst these things happened in Galilee, our blessed Lord 
continued preaching in the wilderness,, whither great numbers 
resorted, attracted by curiosity, to see the miracles which fame 
reported he daily wrought. The success of his ministry, exciting 
the envy of the hypocritical tribe of Pharisees, our blessed Lord 
thought proper to retire into Galilee, in order to promote the 
design of his mission in those parts. 

In the course of his journey, being weary with travelling in so 
warm a country, and excessively thirsty, he sat down in Samaria, 
by a celebrated well, given by the old patriarch Jacob to his 
son Joseph, while his disciples were gone to the city to procure 
provisions, 

While the humble Jesus was sitting by a well-side, a woman, 
a native of the country, came with her pitcher to fetch water ; 
and our Lord requested of her to give him to drink. The 
appearance of Jesus astonished the woman, because she knew 
him to be a Jew, and the Samaritans were held in the utmost, 
contempt by those people, who, indeed, arrogated a preference 
to all nations upon earth. But though she knew him to be a 
Jew, she knew not that he was the Son of God, full of grace 
and truth, divested of human prejudices, and the very essence of 
humility, and every virtue. 

As the design of his mission and incarnation was to promote 
the real happiness of mankind, he embraced every opportunity 
of enforcing his salutary doctrines, and therefore, though his 
thirst was extreme, he delayed its gratification, in order to in- 
form this woman, though of an infamous character, of the means 
by which she might obtain living water, or, in other words, eter 



82 



LIFE OF CHRIST. 



nal life. As the best method to effect this purpose, he gave her 
to understand, that had she known the character of the suppli- 
cant, she would have eagerly satisfied his desire, and been 
requited by a gift the most invaluable, even " living water," 
issuing from the well of eternal salvation. 

The woman, taking his words in the common acceptation, 
imagined that he suggested his power of supplying her with 
water flowing from a perpetual spring, which, in that parched 
climate, appeared impossible, demanded of him if he was vested 
with a power superior to their father Jacob, who dug this well 
drank out of it with his family, and left it for the benefit of pos- 
terity. 

The Saviour and friend of mankind, still benign in his pur- 
pose towards this poor wretch, replied, " That all who drank 
of the water of Jacob's well would thirst again, being but a 
temporary allay of a desire incident to human nature : whereas 
those who drank of the water which he was ready to dispense, 
should never thirst ; because that water flowed from the inex- 
haustible fountain of Divine Grace, and could not be drained but 
with immensity itself." 

Though this great preacher of Israel, by a simple and natural 
allegory, displayed the power of divine grace, the woman, blind 
to the allusion, endeavored to turn his pious and benevolent 
discourse to ridicule, desiring the gift of that " living water," 
which would for ever prevent her from thirsting for the future. 

To show her the malignity of her presumption, in turning 
into contempt the discourse of him, who had the words of eter- 
nal life, the blessed Jesus, by some pertinent questions and 
replies, evinced his knowledge of her infamous course of life, 
and by that means convinced her that he acted under an influ- 
ence more than human. To evade, however, the present subject 
of discourse, which filled her with a degree of awe and fear, she 
proposed to his discussion a case long warmly contested between 
the Jews and Samaritans, " Whether Mount Gerizim, or the 
city of Jerusalem, was destined by God, as the place peculiarly 
set apart for religious worship V 9 Our blessed Lord replied to 
this evasive as well as insignificant question, " that it was not 
the place, but the manner in which adoration was offered to the 
Father of Spirits, that rendered such worship acceptable ; ob- 
serving, that " God is a spirit, and they that worship him must 
worship him in spirit and in truth." John iv. 24. 

In consequence of this reply to her, which apparently referred 
to things spiritual and eternal, she informed the blessed Jesus of 
ner expectation of the arrival of the promised Messiah, who 
should punctually inform them concerning these points, so long 
undecisively contested. 



LIFE OF CHRIST. 



83 



Our Lord, embracing the opportunity of preaching himself to 
this poor woman, as the Saviour of sinners, replied, without 
hesitation, " I that speak unto thee am he." 

While Jesus continued talking with the woman, his disciples 
returned, and approached him at the very time when he told 
the woman that he was the Messiah. Though they were as- 
tonished at his condescension in conversing with an inhabitant of 
Samaria, and even of instructing her in the doctrines of religion, 
none presumed to ask him why he conversed with one who 
was an enemy to the Jews, and the worship in the temple at 
Jerusalem. But the woman hearing Jesus call himself the 
Messiah, left her pitcher, and ran into the city to publish the 
glad tidings, that the great Deliverer of mankind was then sit- 
ting by the well of .facob ; and had told her all the secret trans- 
actions of her life. This report astonished the Samaritans, and 
at the same time roused their curiosity to see a person foretold 
by Moses and the prophets, and of whose appearance there wag 
then so universal an expectation. 

The disciples, on their return, set before their master the pro- 
vision they had purchased ; but he, wholly absorbed in medita- 
tion, refused the refreshment so highly requisite, telling them 
he had " meat to eat they knew nothing of." This unexpected 
answer surprised his disciples, who, understanding his words in 
their natural sense, asked one another, whether any persons had, 
during their absence, supplied him with provisions ? But Jesus 
soon explained the mystery, by telling them, that he did not 
mean natural but spiritual food ; that, to execute the commission 
he had received from his Father, was far better to him than 
meat or drink ; and the satisfaction he Was going to receive 
from the conversion of the Samaritans, much greater than any 
sensual enjoyment. 

Many of the Samaritans were now near Jesus, who, lifting 
up his eyes, and seeing the ways crowded with people coming 
to him from the city, stretched out his benevolent hand towards 
them, and addressed his disciples in the following manner : 
" Say not ye, There are yet four months, and then cometh har- 
vest ? Behold I say unto you, Lift up your eyes, and look on the 
fields : for they are white already to harvest." John iv. 35. 
Behold yonder multitudes, how they are thronging to hear 
the word, which has only a few minutes been sown in their 
hearts ! It is not, therefore, always necessary to wait with pa- 
tience for the effect ; for it sometimes immediately follows the 
cause. To gather this spiritual harvest, and finish the work of 
him that sent me, is my proper food ; adding, for the encourage- 
ment of his disciples, As you have labored with me in this 
harvest of souls, so shall you participate in the great recom- 
pense of eternal reward : " he that reapeth receiveth wages, and 



84 



LIFE OF CHKIST. 



gathereth fruit unto life eternal ; that both he that soweth, and 
he that reapeth, may rejoice together." John iv. 36. 

Many of the people had been so affected at the words of the 
woman, that they were fully persuaded Jesus could be no other 
than the great Messiah ; accordingly their first request was, 
that he would deign to take up his residence in their city. The 
compassionate Redeemer of the human race so far complied, as 
to stay with them two days ; an interval which he spent in 
preaching to them the kingdom of God ; so that the greatest 
part of the city embraced the doctrine of the gospel, and at his 
departure, said unto the woman, " Now we believe, not because 
of thy saying ; for we have heard him ourselves, and know 
that this is indeed the Christ, the Saviour of the world." John 
iv. 42. 

Having accomplished his gracious design in Samaria, Jesus 
continued his journey to Galilee, to exercise his ministry, and 
preach there the kingdom of God : telling his disciples, that the 
time was now accomplished which had been pre-determined by 
Omnipotence, for erecting the happy kingdom of the Prince of 
Peace ; and, therefore, the Mosaic ceremonies were no longer 
obligatory, righteousness alone being now required from the chil- 
dren of men. 

Our Lord had performed several miracles at Jerusalem during 
the passover, at which the inhabitants of Galilee were present. 
His preaching was, therefore, at first attended with great suc- 
cess, for they listened attentively to his doctrine, and received 
it with particular kindness and courtesy ; especially the people 
of Cana, where he had turned the water into wine. 

During his residence in that city, a nobleman of Capernaum 
came to him, requesting, with great humility and reverence, 
that he would come down and heal his son, who was at the 
point of death. Our blessed Saviour readily complied with the 
latter part of this request ; but to remove a prejudice they had 
conceived, that it was necessary to be personally present, in 
order to restore the sick person to health, refused to go down to 
Capernaum, dismissing the father with this assurance, that his 
son was restored to health. " Go thy way ; thy son liveth." 
John iv. 50. The nobleman obeyed the word of Jesus, and 
immediately departed for his own house ; but before his arrival, 
he was met by his servants, with the joyful news that his son 
was recovered. On this the father inquired at what time they 
perceived an alteration for the better ; and from their answer 
was satisfied, that immediately after the words were spoken b} 
the blessed Jesus, the " fever left him," and he was recovered 
in a miraculous manner. This amazing instance of his power 
and goodness abundantly convinced the nobleman and. his fam 



LIFE OF CHRIST. 



ii y thai Jesus was ftie L ^L- Messiah, the great prophet so long 
promised to tne world. 

After some stay in trie *uty and neighborhood of Cana, Jesus 
went to Nazareth, where he had spent tne greatest pu± „ & als 
youth, and, as his constant custom was, went to the synagogue 
on the sabbath day, and read that celebrated prediction of the 
Messiah in the prophet Isaiah, " The Spirit of the Lord is upon 
me, because he hath anointed me to preach the Gospel to the 
poor ; he hath sent me to heal the broken-hearted, to preach de- 
liverance to the captives, and recovering of sight to the blind ; to 
set at liberty them that are bruised, and to preach the acceptable 
year of the Lord." Luke iv. 18, 19. 

It should be remembered, that our blessed Saviour read this 
passage in the original Hebrew, which was then a dead lan- 
guage: and, as he had never been taught letters, could do it 
only by inspiration from above. But he did more ; he explained 
the passage with such strength of reason, and beauty of expres- 
sion, that the inhabitants of Nazareth, who well knew he had 
never been initiated into the rudiments of learning, heard him 
with astonishment. But as he performed no miracle in their 
city, they were offended at him. Perhaps they thought the 
place of his residence should have been his peculiar care ; and, 
as he could, with a single word, heal the sick at o distance, not 
a single person in Nazareth should have been afflicted with any 
kind of disease. That they really entertained sentiments of this 
kind seems plain from our Saviour's own words : " Ye will surely 
say to me, Physician, heal thyself: whatever we have heard 
done in Capernaum, do also here in thy country:" evidently 
alluding to the great and benevolent miracle he had wrought on 
the nobleman's son. 

But the holy Jesus, by enumerating the miracles Elijah had 
done in behalf of the widow of Sarepta, who was a heathen, 
and an inhabitant of an idolatrous city, in the time of famine, 
when many widows in Israel perished with hunger; and of 
Naaman, the Syrian, who was cured of his leprosy by the pro- 
phet Elisha, when numbers of Jews, afflicted with the same 
loathsome disease, were suffered to continue in their unclean- 
ness, sufficiently proved that the prophets had, on some extra- 
ordinary occasions, wrought miracles in favor of those whon* 
the Israelites from a fond conceit of their being the peculiai 
favorites of heaven, judged unworthy of such marks of particu 
lar favor. The council were so incensed at this reply, that 
forgetting the sanctity of the sabbath, they hurried him through 
the street, " to the brow of the hill whereon their city was built/ 
intending to cast him headlong down the precipice ; but the 
Son of God defeated their cruel intentions, by rendering himself 
invisible; and withdrawing from the fury of these wretched people 



86 



LIFE OP CHRIST, 



CHAPTER VI. 

Our Lord proceeds to Capernaum.— Adds to the number of his 
followers. — Proclaims the Gospel in Galilee. — Preaches to a 
numerous audience his well known and excellent Discourse 
upon the Mount. 

The holy Jesus, aggrieved by the cruel Nazarenes, departed 
from them, and fixed his habitation in Capernaum, the capital of 
Galilee, and from being built on the borders of the Lake of 
Genesareth, a place highly convenient for his designs ; for, be- 
sides the numerous inhabitants of that city, the trading towns on 
the Lake were crowded with strangers, who, after hearing the 
doctrine of the Gospel preached by the great Redeemer of man- 
kind, would not fail to spread, in their respective countries, the 
happy tidings of salvation. 

Though it was expedient that he should spend a considerable 
time in preaching, and working miracles, to confirm his mission, 
and instruct his disciples in the doctrine they were afterwards to 
publish to the whole world, this could not be done at Jerusalem, 
the residence of the Scribes and Pharisees, whose ambition 
would never have suffered so celebrated a teacher as Jesus to 
reside among them : these countries were, therefore, the only 
places where he could, for any time, take up his residence, ana 
instruct the people in such a manner, as to answer the great 
intention of his coming into the w r orld. 

If any should inquire w T hy he chose Capernaum in preference 
to all the other places situated on the Lake of Genesareth, we 
reply, because he was certain of being favorably received by the 
inhabitants of that city. He had gained the friendship of the 
principal family, by restoring to health a favorite child, who, to 
all human appearance, was just sinking into the chambers of the 
grave. Nor was this family the only friends he had in that city ; 
so stupendous a miracle could not fail of procuring the love and 
esteem of all the relations of that noble family ; besides, so be- 
nevolent and surprising a miracle must have conciliated the 
respect of all the inhabitants of Capernaum, who could not be 
ignorant of so remarkable an event. And accordingly our Sa- 
viour spent here, and in other places bordering on the Lake, a 
great part of the time of his public life ; so that the inhabitants 
of these parts enjoyed a considerable share of the blessed com- 
pany and divine instructions of the Son of God. 

It may not be amiss, in this place, to give a short description 
of the celebrated Lake, called in the Old Testament, the Sea 
of Chinnereth ; but in the New, it has three different appella 



LIFE OF CHRIST. 



87 



tious, being called the Sea of Galilee, from the province of 
Galilee in general ; the Sea of Tiberias, from a city of that name 
on its western shore ; and the Lake of Genesareth, from a par- 
ticular tract of Galilee, extending a considerable way along its 
western side. 

According to Josephus, it is a hundred furlongs in length, 
and forty in breadth. The bottom is of gravel, which renders 
the waters both of a good color and taste. It is softer than 
cither fountain or river water; and, at the same time, so 
cold that it will not grow warm, though exposed to the rays 
of the sun in the very hottest season of the year. The river 
Jordan runs through the midst of it, which stocks it with a great 
variety of fish, of a peculiar form and flavor, not found in any 
other place. 

The countries surrounding this lake were large, fertile, and 
populous, especially the two Galiiees, which, according to 
Josephus, had a great many towns, and a multitude of vil- 
lages, the least of which contained fifteen hundred souls. On 
the east side were the cities of Chorazin, Bethsaida, Gadara, and 
Hippon ; on the west, Capernaum, Tiberias, and Tarrichea. 
And from all these advantages, it was a common saying among 
the Jews, that God loved the sea of Galilee above all other seas. 
An observation strictly just, if to these we add its greatest ad- 
vantage, namely, that this sea, above all others, was frequently 
honored with the divine presence of the great Redeemer of man- 
kind, while he dwelt at Capernaum, and even once after he arose 
from the dead. 

While Jesus tarried at Capernaum, he usually taught in the 
synagogues on the sabbath-day, preaching with such energy of 
power, as greatly astonished the whole congregation. He did 
not, however, constantly confine himself to that city ; the adjacent 
country was often blessed with his presence, and cheered with 
the heavenly words of his mouth. 

In one of the neighboring villages, he called Simon and Andrew, 
who were following their occupation of fishing on the lake, to ac- 
company him. These disciples, who had before been acquainted 
with him, readily obeyed the heavenly mandate, and followed the 
Saviour of the world. Soon after, he saw James and John, who 
were also fishing on the lake, and called them also. Nor did 
they hesitate to follow the great Redeemer, of mankind; and, 
from their ready compliance, there is reason to believe that they, 
as well as Simon and Andrew, were acquainted with Jesus at 
Jordan ; unless we suppose, which is far from being improbable, 
that their readiness proceeded from the secret energy of his 
power upon their minds. But, however this be, the four disciples 
accompanied our blessed Saviour to Capernaum, and soon after 
to different parts of Galilee. 



66 



LIFE OF CHRIST. 



How long our Lord was on this journey cannot be determined : 
all the Evangelists have mentioned is, that he wrought a great 
number of miracles on diseased persons ; and that the fame of 
these wonderful works drew people from Galilee, Jerusalem, 
Judea, and beyond Jordan. Nor was the knowledge of these 
miracles concealed from the heathen, particularly the inhabitants 
of Syria ; for they also brought their sick to Galilee to be hesjed 
by him. Consequently, the time our blessed Saviour spent in 
these tours must have been considerable, though the Evangelists 
have said very little concerning it. 

But whatever time was spent in these benevolent actions, the 
prodigious multitudes which flocked to him from every quarter, 
moved his compassion towards those who were bewildered in the 
darkness of ignorance, and determined him to preach to them 
*' the words of eternal life." 

For this blessed purpose, he ascended a mountain in that 
neighborhood ; and placing himself on an eminence, from whence 
he could be heard by the throngs of people attending him, he in- 
culcated, in an amazingly pathetic manner, the most important 
points of religion. But, alas ! they were coldly received, because 
many of them were directly opposite to the standing precepts 
delivered by the scribes and pharisees. Surely, these people, 
who had seen the blessed Jesus perform so many benevolent 
actions to the poor, the diseased*, and the maimed, might have 
entertained a more favorable opinion of his doctrine, and known 
that so compasionate and powerful a person must have been ac- 
tuated by the Spirit of God, and, consequently that the doctrine 
he taught was really divine. 

He opened his excellent sermon witn the doctrine of happiness, 
a subject which the teachers of wisdom have always considered 
as the principU object in morals, and employed their utmost 
abilities to convey a clear idea of it to their disciples, but differed 
very remarkably with regard to the particulars in which it con- 
sisted. The Jews were, in general, persuaded that the enjoy- 
ments of sense were the sovereign good. Riches, conquest, 
liberty, mirth, fame, revenge, and other things of the same kind, 
afforded them such pleasures, that they wished for no better in 
the Messiah's kingdom, which they all considered as a secular 
one ; and that a " golden," instead of a " sceptre of righteousness," 
would have been the " sceptre of his kingdom." Nay, some of 
the disciples themselves retained, for a time, the like kind of 
notion, till they were convinced of their mistake by the conduct 
of their divine Master. 

Our Lord and Master, therefore, to show his hearers in genera}, 
and his disciples in particular, the grossness of their error, 
declared, that the highest happiness of man consisted in the 
graces of the Spirit, because from the possession and exercise of 



LIFE OP CHRIST. 



89 



them, the purest pleasures result ; pleasures which satisfy even 
the Almighty himself, and constitute his ineffable felicity. Th„ 
rich, the great, the proud, said the great Redeemer of mankind 
in whom the wisdom of God was fully displayed, are not hap- 
py, as you imagine ; they are always wishing for what they 
cannot obtain ; and their disappointments are poisoned arrows, 
festering in their breasts. On the contrary, the poor in spirit 
are the truly happy, who discharge the duties of their station, 
whatever it be, with virtue and integrity, and bless the omni- 
potent hand who fashioned them in the womb, and guards them 
from all dangers in this humble vale of sorrow and distress : 
and though they are excluded from enjoying an earthly king- 
dom, yet they have a much better reserved for them eternal in 
the heavens. " Blessed are the poor in spirit; for their's is the 
kingdom of heaven." 

The jocose and flighty are not the happy race of mortals ; 
but, on the contrary, the afflicted, provided they rightly improve 
their afflictions ; that is, if they are excited by them to mourn 
for their sins, forsake their wicked courses, and seek a better 
life. For they shall here enjoy the consolation that their sins 
arc forgiven ; and, after passing through the valley of the sha- 
dow of death, the fruition of eternal joys. " Blessed are they 
that mourn : for they shall be comforted." 

The truth of this heavenly aphorism is very evident ; for what 
hath so great a power to turn the feet of the sons of men into 
the path of virtue, as affliction ? Has not affliction a natural 
tendency to give mankind a distaste to the pleasures of the 
world, and convince them they are nothing more than " vanity 
and vexation of spirit ;" and consea A uently to demonstrate that 
they must seek for happiness in things more solid and perma- 
nent than any in this vale of tears ? Affliction awakens the most 
serious thoughts in the mind ; composes it into a grave and 
settled frame, very different from the levity inspired by prosper- 
ity : it gives a fellow-feeling for the sorrows of others ; and makes 
it thoroughly sensible of the danger of departing from God, the 
source and centre of all its joys. 

Nor are the passionate happy ; but, on the contrary, the meek , 
those who have subdued their tempers can patiently bear provo- 
cation, and are strangers to that destructive passion, envy. — 
The meek shall inherit the choicest blessings of the present life ; 
for, indeed, they principally flow from that benevolent and hea- 
venly temper of mind. Meekness consists in the moderation of 
our passions, which renders a person lovely and venerable in the 
eyes of his fellow mortals ; and thence he possesses their sincere 
esteem, while the passionate and envious man is considered as 
despicable, though adorned with the robe o-f honor, and digni- 



8* 



90 



LIFE OF CHRIST. 



fied with the most ample possessions. " Blessed are the meek 
for they shall inherit the earth." 

Men, through vanity and blindness, consider those as happy 
who enjoy the pleasures of this life, by rioting in luxury and 
excess. But this is far from being the case ; on the contrary, 
those are the truly happy who have the most vehement desire of 
treading the paths of virtue and religion. For they, by the 
assistance of the Holy Spirit, shall obtain every thing they de- 
sire ; shall be happy here in the practice of righteousness ; and, 
after this transitory life is ended, shall be received into the 
blissful mansions of the heavenly Canaan. " Blessed are they 
that hunger and thirst after righteousness : for they shall be 
filled." 

Forgiveness, not resentment for injuries done, is the spring 
of happiness ; and those who are of a humane and beneficent 
disposition, rejoice when they can perform a benevolent action, 
especially to their fellow-mortals in distress. The merciful shall 
see themselves recompensed even in this life ; for they shall find, 
after many days, the bread they have cast upon the waters of 
affliction, returning tenfold into their bosoms. And surely nothing 
can sui pass the pleasure felt by a generous mind at having re- 
lieved a brother, when pressed beneath a load of misfortunes ; 
the pleasure is godlike ; it is divine. " Blessed are the merciful : 
for they shall obtain mercy." 

Sensuality, which is a subjection to the appetite, cannot be 
enjoyed by those who seek for true and enduring happiness : it is 
the state of those only who have mortified their carnal appetites, 
to enjoy an inward purity of mind. With what delight do we 
behold the glories of the sun, and contemplate the beautiful scenes 
of nature that surround us ! But what proportion bears this to 
the ineffable delights that must fill the minds of those who behold 
the great Creator himself, who called the whole universe from 
nothing, and still supports it with the word of his power ? " Bles- 
sed are the pure in heart : for they shall see God." 

The tyrants and conquerors of the earth, who disturb the 
peace of mankind, are far from happy : it falls to the share of 
ihose who love their fellow-creatures, and do all in their power 
to promote peace and harmony among the children of men. 
For they imitate, as far as human nature will permit, the per- 
fection of their Maker ; and therefore will be acknowledged by 
him for his children, and participate of his happiness. " Bles- 
sed are the peace makers ; for they shall be called the children 
of God." 

Nor does happiness consist in liberty and ease, if those privi- 
leges are purchased at the expense of virtue. Those who have 
suffered the severest trial that human nature is capable of sus 
taining, from purity of heart, and for conscience' sake, shall 



IJFE OF CHRIST. 



91 



be honored with the highest rewards in the blissful mansions ot 
eternity. " Blessed are they which are persecuted for righteous- 
ness' sake : for theirs is the kingdom of heaven." 

Contentment is not to be expected from the applause of the 
world ; bu J „ will be the portion of those who are falsely reviled 
for their righteousness, and share in the affronts offered to God 
himself ; for by these persecutions the prophets of all ages have 
been distinguished. " Blessed are ye when men shall revile you, 
and persecute you, and shall say all manner of evil against you 
falsely, for my sake. Rejoice, and be exceeding glad : for great 
is your reward in heaven : for so persecuted they the prophets 
which were before you." Matt. v. 11, 12. 

These are the declarations, with regard to happiness, made by 
the Son of God ; and surely we may believe the words of him 
who came down from heaven ; and who, in compassion to our 
infirmities, took upon himself our nature, and to redeem us from 
the power of sin and death offered himself a sacrifice on the 
cross, and thereby opened to us the gates of eternal life. 

Having shown in what true happiness consisted, our Saviour 
addressed himself to his disciples, and explained their duty as 
the teachers appointed to conduct others in the paths that lead 
to eternal felicity : excited them to diligence in dispensing the 
salutary influences of their doctrine and example, that their 
hearers might honor and praise the great Creator of heaven and 
earth, who had been so kind to the children of men. 

As his definition of happiness was very different from what 
the Jews were accustomed to hear from the scribes and phari- 
sees, he thought proper to declare that he was not come to de- 
stroy the moral precepts contained in the law or the prophets, 
but to fulfil or confirm them. 

Nothing is so steadfast as the eternal truths of morality ; the 
heavens may pass away, and the whole frame of nature be dis- 
solved, but the rules of righteousness shall remain immutable 
and immortal. And, therefore, he ordered his disciples, on the 
severest penalties, to enforce, both by preaching and example, 
the strict observation of all the moral precepts contained in the 
sacred writings ; and that in a much greater latitude than they 
were taken by the teachers of Israel. And, in consideration of 
the frailties of human nature, taught them that excellent form of 
prayer, which has been used by Christians of all denominations 
to this very day. 

" Our Father," &c. 

If earthly parents are called fathers, the Almighty has the 
best title from every creature, and particularly from men, being 
the father of their spirits, the maker of their bodies, and the 
continual preserver of both. Nor is this all ; he is " our father'' 
in a still higher sense, as he regenerates us, and implants his 



i)2 



LIFE OF CHRIST. 



image upon our minds : so that, partaking of his nature, we be 
come his children, and therefore, we can, with a holy boldness, 
call him by the title of that relation. In the former sense, God 
is the father of all his creatures, whether good or bad; but in 
the latter, he is the father only of the righteous. " Father" is 
the most magnificent title invented by philosophers or poets, in 
honor of their gods ; it conveys the most lovely idea possible 
to be conceived by the human breast. As it is used by man- 
kind in general, it marks the essential character of the true 
God, namely, that he is the first cause of all things, or the au- 
thor of their being ; and, at the same time, conveys a strong 
idea of the tender love he bears to his creatures, whom he 
nourishes with an affection, and protects with a watchfulness, 
infinitely superior to that of an earthly parent. The name of 
" father" also teaches us, that we owe our being to God, points 
out his goodness and mercy in upholding us, and expresses his 
power in giving us the things we ask. Nor is this all ; we are 
likewise taught to give our Maker the title of " father," that our 
sense of the tender relation in which he stands to us may be 
confirmed ; our faith in his power and goodness strengthened ; 
our hopes of obtaining what we ask in prayer cherished ; and 
our desire of obeying and imitating him quickened ; for the light 
of nature teaches us, that it is disgraceful in children to de- 
generate from their parents, and that they cannot commit a 
greater crime than to disobey the commands of an indulgent 
father. 

Lastly, we are commanded to call him " father" in the plural 
number, and that even in our secret addresses to the throne of 
grace, to put us in mind that we are all brethren, the children 
of one common parent ; and that we ought to love one another 
with sincerity, as we pray not for ourselves only, but for all the 
human race. 

" Which art in heaven." These words do not suppose the 
presence of God confined ; he is present every where ; is about 
our paths, and about our bed, and narrowly inspecteth every 
action of the sons of men. But they express his majesty and 
power, and distinguish him from those we call fathers upon 
earth, and from false gods, which are not in heaven, the happy 
mansions of bliss and felicity, where the Almighty, who is essen- 
tially present in every part of the universe, gives more especial 
manifestations of his presence to such of his creatures as he hath 
exalted to share with him in the eternal felicities of the heavenly 
Jerusalem. 

"Hallowed be thy name." By the name of Gcd, the He- 
brews understood God himself, his attributes, and his works : 
and, therefore, the meaning of the petition is, May thy exist- 
ence be universally believed, thy presence loved imitated, 



LIFE OF CIIRIST. 



93 



thy works admired, thy supremacy over all things acknowledg- 
ed, thy providence reverenced and confided in ! May all the 
sons of men think so highly of his divine majesty, of his at- 
tributes, of his works : and may we so express our veneration 
for God, that his glory may be manifested in every corner of the 
world ! 

" Thy kingdom come." Let the kingdom of the Messiah, or 
the gospel dispensation, be extended to the utmost parts of the 
earth, that all the children of men " may become one fold, under 
one shepherd, Jesus Christ the righteous." 

" Thy will be done on earth as it is in heaven." May thy 
will, O thou great Father of the universe, be done upon us, that 
by the light of thy glorious Gospel we may be enabled to imitate 
the angels of light, by giving as sincere, universal, and constant 
obedience to thy divine commands, as the imperfections of human 
nature will permit. 

" Give us this day our daily bread." Give us, from time to 
time, such wholesome and proper food, that we may be enabled 
to worship thee with cheerfulness and vigor. 

"And forgive our debts as we forgive our debtors." The 
Almighty, as supreme governor of the universe, has a right to 
support his government, by punishing those who transgress his 
laws. The suffering of punishment, therefore, is a debt which 
sinners owe to the divine justice : so that when we ask God in 
prayer to forgive our debts, we beg that he would be mercifully 
pleased to remit the punishment of all our sins, particularly the 
pains of hell ; and that, laying aside his displeasure, he would 
previously receive us into favor and bless us with life eternal. 
In tins petition, therefore, we confess our sins, and express the 
sense we have of their guilt ; namely, that they deserve death ; 
and sure nothing can be more proper than such a confession in 
our addresses to God ; because humility, and a sense of our own 
unwcrthiness, when we ask favors of the Almighty, whether 
spiritual or temporal, have a tendency to augment the goodness 
of God in bestowing them upon us. 

The terms of this petition are worthy our notice : " Forgive 
us only as we forgive." We must forgive others, if we hope 
ourselves to be forgiven ; and are permitted to crave from God 
such forgiveness only as we grant to others ; so that if we do 
not forgive even our enemies, we seriously and solemnly implore 
the Almighty to condemn us to the punishments of eternal death. 
How remarkably careful, therefore, should men be to purge their 
hearts from all rancor and malice, before they enter into the 
temple of the Almighty, to offer up their prayers to the throne 
of grace ! 

" And lead us not into temptation, but deliver us from evil." 
That is, do not lead into such temptations as are too hard for 



94 



LIFE OF CHRIiT. 



human nature ; but deliver us, by some means, from the evil ; 
either by removing the temptation, or increasing our strength to 
resist it. This petition teaches us to preserve a sense of our 
own inability to repel and overcome the solicitations of the 
world, and of the necessity there is of our receiving assistance 
from above, both to regulate our passions, and enable us to pro- 
secute a religious life. 

" For thine is the kingdom, and the power and the glory, for 
ever and ever." Because the government of the universe is 
thine for ever, and thou alone possessest the power of creating 
and upholding all things ; and because the glory of thine infinite 
perfections remain eternally with thee ; therefore, all men ought 
to hallow thy name, submit themselves to thy government, and 
perform thy will ; and in a humble sense of their dependence, 
seek from thee the supply of their wants, the pardon of their 
sins, and the kind protection of thy providence. 

This is emphatically called the Lord's prayer, because deliv- 
ered by the Son of God himself ; and therefore, we should do 
well to understand it thoroughly, that when we enter the temple 
of the Lord, and address him in solemn prayer, we may have 
hopes that he will grant our petitions. And, above all, not to 
harbor in our breasts the least envy or malice against any who 
may have offended us ; for it is only on a supposition that we 
have forgiven others, that we have the least reason to hope for 
obtaining forgiveness from the great Creator. 

The divine preacher proceeded to consider the great duty of 
fasting, in which he directed them not to follow the hypocrites 
in disfiguring their faces, and in clothing themselves in the mel- 
ancholy weeds of sorrow ; but to be chiefly solicitous to appear 
before God as one that truly fasteth. Then will the Almighty, 
who constantly surrounds us, and is acquainted with even the 
most secret thoughts of our hearts, openly bestow upon us the 
rewards of a true penitent, whose mortification, contrition, and 
humility, he can discern, without the external appearances of 
sorrow and repentance. It must, however, be remembered, that 
our blessed Saviour is here speaking of private fasting, and to 
this alone his directions are to be applied ; for when we are call- 
ed upon to mourn over public sins or calamities, it ought to be 
performed in the most public manner. 

Heavenly-mindedness was the next virtue inculcated by the 
blessed Jesus : and this he recommended with a peculiar earn- 
estness, because the Jewish doctors were, in general, strangers 
to this virtue, in which he was desirous his followers should be 
clothed, as being the most excellent ornament for a teacher of 
righteousness. 

This virtue is strenuously recommended by our blessed Sa- 
vour, by showing the deformity of its opposite, covetousness, 



LIFE OF CHRIST. 



05 



which has only perishable things for its object. " Lay not up 
for yourselves treasures upon earth, where moth and rust doth 
corrupt, and where thieves break through and stea- But lay 
up for yourselves treasures in heaven, where neither moth nor 
rust doth corrupt, and where thieves do not break through nor 
steal. For where your treasure is, there will your heart be 
also." Matt. vi. 19, 20, 21. 

More solid happiness will accrue from depositing your trea* 
sures in the chambers of the courts of heaven, than in this earth- 
ly habitation of clay, where they are subject to a thousand dis- 
asters : and even, at best can remain only for a short series of 
years ; whereas, those laid up in the heavenly Jerusalem are 
permanent, subject to no accident, and will purchase " a crown 
of glory that fadeth not away, eternal in the heavens." Nor let 
any man be so foolish as to think he can place his heart on 
the happiness of a future life, when his treasures are deposited 
in this vale of misery ; for wherever are laid up the goods which 
his soul desire th, there his heart and affections will also remain. 
If, therefore, ye are desirous of sharing in the joys of eternity, 
ye must lay up your treasures in the " mansions of my Father's 
kingdom." 

Lest they should imagine it was possible to be both heavenly- 
minded and covetous at the same time, he assured them that 
this was full as absurd as to imagine that a person could, at the 
same time, serve and divide his affections equally between two 
masters of opposite characters. " No man can serve two mas- 
ters ; for either he will hate the one, and love the other ; or else 
he will hold to the one, and despise the other. Ye cannot serve 
God and mammon." Matt. vi. 24. 

To strengthen this doctrine, he added a few plain and evi 
dent instances of the power, perfection, and extent of God's 
providence, in which his tender care for the least and weakest of 
his creatures shines with a remarkable lustre, demonstrating the 
wise and paternal attention of the Deity to all the creatures of 
his hand. He desired them to observe the birds of the air, the 
hlies, and even the grass of the field ; leading his most illiterate 
hearers to form a more elevated and extensive idea of the divine 
government than the philosophers had attained, who, though 
they allowed, in general, that the world was governed by God, 
had very confuse 1 notions «f his providence with regard to every 
individual creature and action. He taught them that the Al- 
mighty Father of the whole was the guardian and protector of 
every being in th- universe ; that every action is subject to his 
will, and nothing ki't to the blind determination of chance. 

Ana 1 if we direct o<.;r lives according to the divine will, we 
have surely no reason to be anxious about the necessaries of life. 
" Behold," says % biased Jesus, "the fowls of the air: for 



90 



LIFE OF CHRIST. 



they sow not, neither do they reap, nor gather into tarns : yet 
your heavenly Father feedeth them. Are ye not much better 
than they ?" Matt, vi. 26. Are not the fowls of the air, who 
have no concern for future wants, fed and nourished by the be- 
neficent hand of your heavenly Father ? and can ye doubt that 
man, whom he hath made lord of the whole earth, shall be des- 
titute of his tender care ? " And why take ye thought for rai- 
ment ? Consider the lilies of the field, how they grow ; they 
toil not, neither do they spin. And yet I say unto you, that 
even Solomon, in all his glory, was not arrayed like one of 
these." Matt. vi. 28, 29. Consider the lilies that so finely 
adorn the adjacent fields ; how beautiful their form ! how lively 
their colors ! how fragrant their scent ! the productions of art 
but faintly imitate them. Even Solomon himself, dressed in his 
splendid robes of royalty, was but meanly adorned in compari- 
son of these. And surely, if Omnipotence thus beautifully 
clothes the various productions of the fields, whose duration is 
remarkably transient and uncertain, you have not the least reason 
to doubt that he will bless your honest endeavors, and send you 
proper clothing. Are ye not of infinitely more value than 
they ? 

Be ye anxiously solicitous to obtain the happiness of the life 
to come ; and all the good things of this life, shall, in the course 
of divine Providence, he added unto you. 

Our Lord then prohibited all rash and uncharitable censure, 
either with regard to the characters of others in general, or their 
actions in particular : lest, in doing so, both God and man re- 
sent the injury. If you judge charitably, says the meek and be- 
nevolent Redeemer of the human race, (making proper allow- 
ances for the frailties of human nature) and are ready to pity and 
pardon their faults, both your heavenly Father, and man, will 
deal with you after the same manner. But if you always put 
the harshest construction on every action, and are not touched 
with a feeling of your brother's infirmities, nor show any mercy 
in the opinions you form of his character and actions, no mercy 
will be showed you, either from Omnipotence, or the sons of 
men. God will inflict on you the punishments you deserve, and 
the world will be sure to retaliate the injury. " Judge not, that 
ye be not judged. For with what judgment ye judge, ye shall 
be judged ; and with what measure ye mete, it shall be measured 
to you again." Matt. vii. 1, 2. 

The blessed Jesus, in his pious discourse, told them to in- 
culcate an entire reformation in themselves, a particular absolute- 
ly necessary in those whose office it is to reprove and reform 
their brethren. And surely, nothing can be more preposterous, 
than to condemn in others, what we practise ourselves ; or to set 
up for reformers of the world, when we ourselves are contami- 



LIFE OF CHE 1ST. 



97 



luted Wxui xhe most enormous vices. With what countenance 
can we undertake to rebuke others for small faults, when we 
are ourselves plunged in the most detestible pollutions ? Well 
might the Redeemer of the world say, « Thou hypocrite, first 
cast out the beam out of thine own eye ; and then shalt thou 
see clearly to cast out the mote out of thy brother's eye." Matt. 
vii. 5. 

These are the important points of doctrine recommended by the 
infallible Preacher, as necessary to the teachers of the Gospel of 
peace ; but it is not enough that they know and practise the 
several branches of their duty : to extend the happy doctrine 
among mankind, there must be also a readiness, and even a de- 
sire, in the people to receive them : for if these be wanting, all 
attempts to spread these heavenly truths will prove abortive : and 
therefore our bles ;ed Saviour added : " Give not that which is 
holy unto the dogs, neither cast ye your pearls before swine, lest 
they trample them under their feet, and turn again and rend you." 
Matt, vii. 6. Do not reprove men of a snarling disposition, as 
the attempt, instead of having the happy effects intended, will but 
provoke them to pursue their wickedness with greater boldness 
than ever. You may warn others against their company and 
example, you may weep over them, and you may pray to your 
heavenly Father for them ; but you cannot reprove them with 
safety, or any hopes of success. 

Lest the disciples should think that these precepts were not to 
be attained by human nature, he directed them to apply to God 
for the assistance of his Spirit, together with all the other bless- 
ings necessary to their salvation : assuring them, that if they 
asked with earnestness and perseverance, the Father of mercies 
would not fail to answer their requests, and give them what- 
ever they desired ; adding the noblest precept of morality that 
was ever delivered by any teacher, " All things whatsoever 
ye would that men should do to you, do ye even so to them ; 
for this is the law and the prophets." Matt. vii. 12. How clear 
a rule of duty is this, and how easy and applicable to practice ! 
Look into yDur breast, and do as you would be done by, in the 
same condition. 

Having enforced these heavenly precepts, he exhorted them to 
place an humble dependence on the Spirit, to strive to prac- 
tise the precepts of religion, however difficult the task might 
appear. " Enter ye in at the strait gate ; for wide is the 
gate, and broad is the way, that leadeth to destruction, and 
many there be which go in thereat. Because strait is the gate, 
and narrow is the way which leadeth unto life, and few there be 
that find it." Matt. vii. 13, 14. How strait indeed is the gate, 
how narrow the way, that leadeth to life ! In the way, nothing 
is to be found that flatters the flesh, but manv things that have 

9 



98 



LIFE OF CHRIST, 



a tendency to mortify it ; poverty, fasting, watching, injuries 
chastity, sobriety. And with regard to the gate, it receives none 
that are puffed up with the glory of this life ; none that are elated 
and blown up with pride ; none that are distended with luxury ; 
it does not admit those that are laden with the caskets of riches, 
or encumbered with the goods of this world. None can pass 
through it but those who are stripped of all worldly lusts, and 
who, having put off their bodies, are, if I may be allowed the 
expression, emancipated into spirits. There is, however, no 
reason for us to despair of entering through this heavenly portal : 
if we sincerely endeavor, the assistance of the Holy Spirit will 
make us " more than conquerors ;" and we shall safely pass 
through the " strait gate," and pursue our journey with ease 
along the " narrow path," till we arrive at the blissful mansions ol 
the heavenly Canaan. 

But, lest evil-minded men, undei the mask of piety and religion, 
should endeavor to draw them from the paths of righteousness, 
our blessed Saviour cautioned his disciples to beware of such 
persons, and carefully to make the strictest scrutiny into their 
lives and doctrines. 

Our Lord closed his sermon with the parable of the houses 
built on different foundations ; intimating, that the bare knowledge, 
or the simple hearing of the divinest lessons of morality ever de- 
livered, nay, even the belief of these instructions, without the 
practice of them, is of no manner of importance. 

Religion alone is the foundation which can so firmly establish 
us, that we cannot be shaken by all the tempests of afflictions 
temptations^ and persecutions of the present life. It is this foun- 
dation alone, which, like a flinty rock, or the basis of the moun- 
tains, can support us in the day of trial. This alone can enable 
us to frustrate the attempts of men and devils, and patiently en- 
dure alt the troubles of mortality. 



CHAPTER VII. 

Our blessed Lord cures the Leprosy and Palsy. — Casts out a 
Devil — Succors the Mother-in-law of Peter ; and afterwards 
pursues his Journey through the country of Galilee. 

The great preacher of Israel having finished his excellent 
discourse, came down from the mountain, surrounded by a 
multitude of people, who had listened with astonishment to 
the doctrines he delivered, which were soon confirmed by divers 



LIFE OF CHRIST. 



99 



miracles. A leper met him in his way to Capernaum, and 
being, doubtless, acquainted with the wondrous works he had 
already performed, threw himself, with great humility, before 
the Son of God, using this remarkable expression : " Lord, if 
thou wilt, thou canst make me clean." 

The species of leprosy common among the Jews, and other 
eastern nations was equally nauseous and infectious ; but this 
was so far from preventing the blessed Jesus from approaching 
so loathsome an object, that it increased his pity; he even 
touched him ; but, instead of being polluted himself, the leper 
was instantly cleansed, and he departed, glorifying God. 

The Evangelist adds, that Jesus forbade him to tell any person 
what had been done, but repair immediately to the priest, and 
offer the gift commanded by Moses. 

Having performed the cure on the leper, our blessed Lord 
proceeded to Capernaum ; but as he entered the city, he was 
met by a Roman centurion, who represented to him, in the most 
pathetic manner, the deplorable condition of his servant, who 
was grievously afflicted with a palsy. The compassionate Re- 
deemer of the world listened attentively to his complaint, and 
immediately told him he would come and heal him. The cen- 
turion thought this too great a condescension to one who was 
not of the seed of Jacob, and therefore told him, that he did 
not mean he should give himself the trouble of going to his house, 
as this was an honor he had not the least reason to expect, he 
being assured that his word alone would be sufficient : diseases 
and devils being as much subject to his commands, as his soldiers 
were to him. 

Our Lord was amazed at these words. Not that he was 
ignorant of the centurion's faith, or the bias on which it was 
built ; he well knew the thoughts of his heart long before he 
uttered his request ; but he was filled with admiration at the 
exalted idea the Roman officer had conceived of his power ; and 
to make this faith the more conspicuous, he gave it the praise it 
so justly deserved. " Verily I say unto you, I have not found so 
great faith ; no, not in Israel." Matt. viii. 10. 

This centurion, doubtless, relied upon the miracles Jesus had 
before wrought upon the nobleman's son ; but the excellency and 
peculiarity of it consisted in applying the most grand ideas of the 
divine power of Jesus, who, according to outward appearance 
was only one of the sons of men. 

This exalted faith induced the blessed Jesus to declare the 
gracious intentions of his Almighty Father with regard to ths 
Gentiles ; namely, that he would as readily accept their faith 
as that of the Jews, and place them with Abraham, Isaac, and 
Jacob, in the kingdom of heaven, while those who boasted 01 
being the offspring of these great patriarchs, but fell far short 



100 



LIFE OF CHRIST. 



of the heathens in faith, should be excluded from the blissful 
seats of Paradise. " And I say unto you, that many shall 
come from the east and the west, and shall sit down with Abra- 
ham, and Isaac, and Jacob, in the kingdom of heaven. But 
the children of the kingdom shall be cast out into outer dark- 
ness ; there shall be weeping and gnashing of teeth." Matt. 
viii. 11, 12. 

Having thus addressed the multitude, the blessed Jesus turned 
himself to the centurion, and said, " Go thy way, and as thou 
hast believed, so be it done unto thee." Though the idea thou 
hast conceived of my power is just, though remarkably great* 
as a reward for thy faith, I grant thee the petition thou hast asked 
of me. " And," the Evangelist adds, " his servant was healed 
in the self-same hour." Matt. viii. 13. 

On the succeeding sabbath, our Saviour went into the Jew- 
ish synagogue, at Capernaum, and taught the people, delivering 
his instructions in so graceful and elegant a manner, that they 
were all astonished ; and to increase theii admiration, one of 
the congregation, possessed with an unclean spirit, cried out, 
in a terrible manner, " Let us alone ; what have we to do with 
thee, thou Jesus of Nazareth 1 Art thou come to destroy us ! 
I know thee, who thou art, the Holy one of God." Mai% 
i. 24. 

But the blessed Jesus, who wanted the testimony of no such 
confessors, commanded him to keep silence, and immediately 
come out of the man i which command the evil spirit instantly 
obeyed, to the great surprise and astonishment of all the spec- 
tators. 

The enemies of the Gospel have always endeavored to depre- 
ciate our Saviour's miracles, pretending that no more is meant 
by a person possessed of the devil, than that he was afflicted 
with some loathsome disease ; and that, because sepulchres were 
considered as polluted places, therefore, whenever any melan- 
choly person frequented them, they were said to be possessed 
with unclean spirits. They add, that it will be difficult to assign 
a reason why demons were, at this time, more numerous in Judea 
than in any other country. 

To the first of these objections, namely, that the demoniacs 
were in reality nothing more than persons afflicted with some 
loathsome disease, we reply, it is evidently false ; the Evangelise 
having taken care to be very particular on this head. " They 
brought unto him (says he) all sick people that were taken with 
divers diseases and torments, and those which were possessed 
with devils, and those which were lunatic, and those that had 
the palsy ; and he healed them." Matt. iv. 24. " He gave to 
the apostles power against unclean spirits, to cast them out, and 
io heal all manner of sickness, and all manner of disease." 



LIFE OF CHRIST. 



101 



Matt x. 1. And, accordingly, "he healed many that were sick 
of divers diseases, and cast out many devils." Mark, i. 34. It 
is therefore evident, that those said to be possessed with unclean 
spirits were different from those which had diseases. Let us 
therefore pass to the second objection, and see whether we cannot 
give a satisfactory reason why demons were at this time more 
numerous in Judea than in any other country. 

That there were evil spirits of this kind is abundantly evident 
from the holy scriptures, the sacred penmen having taken care 
to acquaint us with their origin and fall, their names and 
numbers, their government and orders, their malicious designs 
and employments, with several other particulars. So that no 
one can doubt of the existence of demons, who believes these 
holy oracles to be the word of God. And it is equally evident, 
both from sacred and profane history, that before our Saviour's 
advent, great numbers of men were possessed with those evil 
spirits. 

The truth is, these angels of darkness had, at this time, taken 
possession of so large a share of the world, that they began to 
rival the Almighty in his worship ; and, therefore, one end of the 
incarnation of the Son of God was, " that he might destroy the 
works of the devil." And hence we may easily see the reason 
why Omnipotence suffered these apostate spirits to appear so 
frequently in Judea at the time of our Saviour's ministry, namely, 
that the Son of God might, in a more signal manner, triumph 
over all the powers of darkness, and convince mankind that he 
was truly the Saviour of the world. 

But to return. The fame of this miracle was soon spread 
over the neighboring country. He had befbre healed the sick, 
and done many other wonderful things ; but to command with 
authority the unclean spirits to quit their residence ; and to see 
these enemies to mankind readily obey his voice, filled them with 
astonishment, and abundantly convinced them that he was filled 
with the Spirit of God. 

It has been asked, why the devil, who, it is plain from the 
text, knew the Saviour to be the Son of God, should put it into 
the heart of Judas to betray him, since this was the proper 
method of accomplishing the redemption of mankind? But the 
answer to this is obvious and easy. The devil, doubtless, knew 
Jesus to be the Messiah ; but he was ignorant of the mystery 
of man's redemption. And, therefore, though he was not igno- 
rant of his divinity, yet he might be so far infatuated as to 
think that, by destroying his humanity, he should defeat the 
great design of Omnipotence. For however extensive we may 
suppose his intellectual faculties to be, yet the wonderful work 
of man's redemption, by the death of Christ, was a mystery 

9* 



102 



LIFE OF CHRIST. 



that no finite understanding could comprehend, till God himseli 
was pleased to reveal it. 

Having performed this astonishing miracle in the synagogue, 
our Lord retired to Peter's house, where he found his wife's 
mother sick of a fever ; but, on taking her by the hand, she was 
immediately restored to her former health, and " arose from the 
bed, and ministered unto him." 

The Evangelist, St. Luke, in his account of this miracuious 
cure, tells us, that " he rebuked the fever," {Luke, iv. 39) to 
intimate his authority over all diseases ; being analogous to 
the figurative expressions in scripture, which not only represent 
all inanimate creatures as servants to the Almighty, but dis- 
eases, famine, pestilence, and the like, as executioners, waiting 
him to inflict punishment on rebellious sinners. " Before him 
went the pestilence, and burning diseases went forth at his 
feet." 

The fame of these miracles was soon spread through the 
city ; and as soon as the sabbath was over, which ended at the 
setting of the sun, the whole city was gathered together about 
Peter's house, and with them great numbers of sick persons and 
those possessed with devils. The sight of so many human ob- 
jects in distress excited the pity of this heavenly physician ; so 
that he immediately healed them all. And thus was the pro- 
phecy of Isaiah fulfilled : " Himself took our infirmities and bare 
our sicknesses." 

But the vast concourse of people that now gathered round 
him in Capernaum began to be troublesome, and he retired into 
a desert, whither the multitude soon followed him, and entreated 
him never to depart from them. But as this request was incon- 
sistent with the design of his mission, he, for the first time, refused 
their request, " and preached in the synagogues of Galilee,' r 
Luke, iv. 44. 



CHAPTER VIII. 

Jesus confirms Ms Mission by producing a miraculous Draught 
of Fishes ; — curing the Leprosy a second time ; — appeasing 
the boisterous Waves ; — casting Devils out of divers Persons 
grievously possessed, 

Our blessed Lord, having spread his doctrine throughout 
Galilee, returned to Capernaum, followed by such numbers of 
people that he found it necessary to step into Peter's ship ; 



LIFE OP CHRIST. 



103 



from whence he taught the multitude, who stood on the shore 
listening, with great attention, to his doctrine. 

Having concluded his discourse, he turned himself to Simon 
Peter, desiring him to launch out further from the shore, and let 
down his net. On which the disciple told him of the unsuc- 
cessful pains they had taken during the whole night ; but added, 
that he would, in obedience to his command, make one trial 
more. Nor had he any cause to repent ; for the net was no 
sooner in the lake, than they found it so full of large fishes, that it 
was in danger of breaking. 

This success, after such ill fortune, astonished Peter, who, 
falling down at the feet of Jesus, cried out, " Depart from me, 
for I am a sinful man, O Lord." He was conscious of the 
many sins he had been guilty of, and therefore afraid of being 
in the company of so divine a person, lest some infirmity or 
offence might have exposed him to more than ordinary chastise- 
ment. 

But the benevolent Redeemer of mankind removed his fears, 
by telling him, that from thenceforth the employments of him 
and his companions should be far more noble : they should 
" catch men ;" that is, they should turn them from the crooked 
path of iniquity, to the straight road leading to the heavenly 
mansions. 

This miracle was considered by the disciples as a plainer 
manifestation of his being the Son of God, than those they had 
seen him perform on the sick in the city and neighborhood of 
Capernaum. It was a received opinion among the Jews, that 
all good men, by prayers, and laying their hands on the sick, 
were able to cure certain diseases, and even to cast out devils ; 
but that the creatures inhabiting the elements of air or water 
were subject only to the commands of Omnipotence himself : 
consequently, the power shown by our blessed Saviour, on this 
occasion, undeniably proved him to be divine. And, according- 
ly, this demonstration of his power rendered these disciples, for 
the future, absolutely devoted to his will ; and in the greatness 
of their admiration they abandoned every thing, and followed the 
Saviour of the world. 

The disciples being thus attached to their divine Master, 
followed him through the cities of Galilee, where, according to 
his usual custom, he preached the gospel of the kingdom of 
God, and confirmed the doctrines he delivered with astonishing 
miracles. 

In one of the cities through which he passed, he found "a 
man full of leprosy, who seeing Jesus, fell on his face, and 
besought him, saying, Lord, if thou wilt, thou canst make me 
clean" Luke, v. 12. 



104 



LIFE OP CHRIST. 



It was the custom in Judea for the priests to banish from 
society those persons who were afflicted with the contagious 
species of leprosy. The disease of this person, therefore, was of 
a less pestilent kind, as he was suffered to enjoy the conversa- 
tion of men. His case, however, excited the pity of the com- 
passionate Jesus, who immediately cleansed him, ordered him 
to repair to Jerusalem, and, after showing himself to the 
priest, offer the gifts commanded by Moses, giving him the 
same admonition he had done to others, namely, not to tell any 
man what he had done for him. But the blessing he had re- 
ceived was so great and unexpected, that, instead of conceal- 
ing, he published every where the great things Jesus had done 
for him ; which brought such crowds to the Son of God, that 
he was obliged to retire from Capernaum into the wilderness, 
to refresh his body with rest, and his spirit with prayer and 
meditation. 

The generality of commentators suppose that this leper, and 
the other mentioned in the foregoing chapter, are one and the 
same person ; but this is a mistake. The former was cured in 
the fields, the latter in the city. After cleansing the first, Jesus 
went to Capernaum, and healed the centurion's servant : but 
after curing the latter, he retired into the wilderness to shun the 
prodigious crowds, which soon gathered round him, from the 
leper's publishing every where the miracle Jesus had wrought 
for him. 

If the curious should inquire why our blessed Saviour so 
often commanded the people to conceal his miracles 1 we an- 
swer then, his modesty and humility would not suffer that his 
works should have the least appearance of ostentation ; nor the 
Jews to have the least pretence for accusing him of " seeking 
his own glory." Nor was it proper, at this time, to irritate too 
greatly the scribes and pharisees. He well knew that in a cer- 
tain determinate space of time they would bring about what 
had been determined by Providence concerning him. In the 
mean time, " he was to work the works of him that sent him, 
while it is day," (John, ix. 4,) and to propagate his Gospel 
with the greater facility, both among the Jews and Gentiles ; 
which could not have been so conveniently performed, if the 
greatness of his miracles had once provoked the malice ana 
envy oi his enemies, to exert their utmost power against him. 
He likewise knew the mad capricious humor of the multitude, 
and had reason to apprehend " that they would come and take 
him away by force, to make him king," (John, vi. 15,) if all his 
miracles had been blazed abroad, before he had sufficiently 
instructed them in the spiritual nature of his kingdom, and that 
his throne was not to be established in the earthly, but in the 
heavenly Jerusalem. 



DRAUGHT OF FISHES, 
page 103. 




"When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart 
from me : for I am a sinful man, O Lord. 

"For he was astonished, and all that were with him, at the draught of 
fishes which they had taken." — Luke r. 8, 9. 



LIFE OP CHRIST. 



105 



From these instances we see that the blessed Jesus did not, 
without sufficient reascn, desire his miracles to be concealed. 
The fame of this single miracle being spread through the neigh- 
ooring countries, brought such multitudes of people to Caper- 
naum, that, as we have already observed, he was obliged to 
retire into a solitary part of the neighboring wilderness. Nor 
could lie long enjoy the repose of the tranquillity he sought, even 
in this thirsty waste ; the people soon discovered the place of his 
retreat, and flocked to him from every quarter. 

Our blessed Lord, finding all his endeavors to conceal himself 
in the desert would be in vain, ordered his disciples to accom- 
pany him to the other side of the lake ; upon which a certain 
scribe, who happened to be present, declared he would follow 
him ; but Jesus, who well knew that his desire was only to gain 
the profits and advantages of an earthly kingdom, which he sup- 
posed the Messiah would establish, told him, if he intended 
nothing more by following him, than to improve his worldly 
fortune, he would find himself wretchedly mistaken. " The 
foxes have holes," said the blessed Jesus, to this teacher of Is- 
rael, " and the birds of the air have nests ; but the Son of Man 
hath not where to lay his head." Matt. viii. 20. 

The title, " Son of Man," is a name by which the Messiah is 
called in the prophecy concerning him, recorded by the prophet 
Daniel, (vii. 13,) where his universal dominion is described ; and 
therefore, when applied to our great Redeemer, denotes his hu- 
man nature, and, at the same time, conveys an idea of that 
glorious kingdom, over which he was in his nature to preside. 
But as it was also the name by which the old prophets were 
called, from the contempt in which they were held by their 
countrymen, it is used on several occasions to express the deep 
humiliation of the Son of God. 

The disciples having prepared the ship, took on board their 
Master, and departed for the other side of the lake, attended by 
many boats full of people, who were desirous of hearing his 
heavenly discourses, and of being spectators of his astonishing 
works. But Jesus, being fatigued with the labors of the day, 
sat himself down at the stern of the ship, and fell asleep. 

The weather, which had till now been calm and serene, sud- 
denly changed. A terrible storm came on, and the rising waves 
dashed impetuously against the ship, threatening every moment 
to bury them all in the bowels of the deep. The darkness of 
the night increased the horrors of the tempest. Now they were 
carried on the top of the mountainous wave, and seemed to 
touch the skies ; then plunged to the bottom of the deep, while 
the foaming billows roared horribly above them. In vain the 
disciples exerted their utmost strength ; the storm continued to 
increase, and baffled all the efforts of human strength. Th 



106 



LIFE OF CHRIST. 



waves broke over the ship, the waters rushed in, and she began 
tc sink. All hopes of escaping were vanished ; despair seized 
every individual ; and they were on the brink of perishing, 
when they ran to Jesus, crying out, " Master, Master, we perish !" 
Their vehement cries roused him from his sleep. He raised 
his hand, so often employed in acts of mercy and benevolence ; 
and with a stern and awful voice, rebuked the boisterous element. 
The raging sea instantly obeyed his command. The aerial 
torrent stopped short in its impetuous course, and became silent 
as the grave, while the mountainous waves sunk at once into 
their beds, and the surface of the deep became as smooth as pol- 
ished marble. 

The disciples had before seen their great Master perform 
many miracles ; and therefore had abundant reason to rely 
wholly on his power and goodness. They should have con- 
sidered that he who could, by his word, restore the sick, and 
bring the inhabitants of the sea to their nets, could with the 
same ease have supported them on the surface of the deep, had 
the ship sunk beneath them, and carried them safe to the place 
whither they were going. But they seemed to have forgotten 
the power of their Master ; and when human assistance failed, 
to have abandoned all hopes of life. The blessed Jesus, there- 
fore, very justly rebuked them. " Why are ye fearful, O ye 01 
little faith ?" Why should ye doubt of my power to protect you ? 
The voyage was undertaken at my command; and therefore 
you should have been confident that I would not suffer you to 
perish in it. 

It is indeed strange that the disciples should have been so re- 
markably terrified during the storm, and after it to make this 
remarkable reflection : " What manner of man is this, that even 
the winds and the sea obey him V Matt. viii. 27. 

But it should be remembered, that the terror of the storm 
had deprived them of all presence of mind ; so that they did not 
recollect the divine power of their Master, during the fury of 
the tempest; and the transition from a terrible storm, to the 
most perfect calm, was so quick and astonishing, that they 
uttered this reflection before the confusion in their minds was 
over. 

Soon after the storm was allayed, they arrived in the country 
of Gadara ; and on their landing, two men possessed with devils 
came from the tombs, to meet Jesus. One of them, who was 
more furious than the other, had been often bound with chains 
and fetters, but to no purpose, being always broken with great 
fury ; so that no man attempted farther to restrain him. Being 
therefore at liberty, he shunned the society of men, wandering 
day and night in desert places, among the sepulchres or caverns 



LIFE OP CHRIST. 



10? 



where the dead were deposited, crying and making the most 
dismal complaints, and cutting himself with stones. 

The disciples were terrified at the approach of these furious 
mortals; but Jesus soon dissipated their fears, commanding, 
while the men were at a distance, the devils to come out of 
them. The heavenly mandate was no sooner given, than they 
fell on their faces, crying out, " What have I to do with thee, 
Jesus, thou Son of the most high God ?" (Mark v. 7.) « Art 
thou come hither to torment us before the time V* (Matt. viii. 
29.) " I adjure thee by God, that thou torment me not !" 
(Mark v. 7.) The apostate spirits well knew the power of the 
Son of God, and trembled lest he should immediately cast them 
into the torments prepared for them, and not suffer them to con- 
tinue roving through the earth till the day of judgment, when 
they should be condemned to eternal punishments in the sight of 
the whole creation. 

Jesus being willing that the torments suffered by these mise- 
rable men should be known, before he healed them, asked one 
of the devils his name, who answered,. "Legion, for we are 
many," (Mark v. 9,) begging at the same time, that he would 
not command them to repair into the deep, or bottomless 
pit, but suffer them to enter a herd of swine, feeding at a dis- 
tance. 

How subtle are the wiles of the devil ! The power of the 
Son of God he knew was not to be resisted ; but he could not 
help envying the benevolent miracles he had wrought for the 
sons of men ; and was therefore willing to prevent, as much as 
possible, their good effects on the miserable people of this coun- 
try. This was the true reason why he begged leave to enter 
the herd of swine : he knew, if he could obtain that permission, 
he could destroy them ; and this he hoped would render our 
blessed Saviour odious to the wicked inhabitants of Gadara. 

Though Jesus well knew his crafty design, yet he permitted 
the devils to enter the swine, that his disciples and others who 
were with him, might be fully convinced these unhappy persons 
were really possessed by apostate spirits ; and at the same time 
give them a terrible instance of their power, when free from all 
restraint. 

The divine permission was no sooner granted, than the spec- 
tators beheld, at a distance, the torments these poor creatures 
suffered^; with what amazing rapidity they ran to the confines 
of the lake, leaped from the precipices into the sea, " and per- 
ished in the waters." While the persons who, a moment before 
were raving and cutting themselves in the most shocking man- 
ner, became at once meek and compose^, having recovered en 
tirely the exercise of their reason. 



108 



LIFE OF CHRIST. 



The keepers of the herd, terrified at this astonishing miracle, 
ran into the city, publishing in every part, the cure of the men 
possessed with the devils, and the destruction of the swine. 

This surprising report threw the inhabitants into the greatest 
consternation ; they left the city to be spectators of so wonder- 
ful an event ; but when they saw the men who had been possess- 
ed, sitting at the feet of Jesus decently clothed, and in their 
right minds, their fear was increased. For knowing they had 
trespassed in keeping the swine, which was contrary to the law 
of Moses, they dreaded a more severe punishment ; and being 
ignorant of the goodness of Jesus, though he had given them so 
remarkable a proof of it, in the cure of these wretched mortals, 
they besought him that he would leave their country. 

There prevailed a custom among the heathens, when any 
illustrious hero had delivered his country from his enemies, or 
from any other great evil, to erect lofty columns to his memory ; 
his statue was seen in every place ; altars blazed to its glory ; 
they honored him with the high appellation of Saviour ; and 
thought nothing, not even divine honors, too great to confer 
upon him. But when Christ had removed a monster from the 
Gadarenes, more formidable and fearful than any in heathen 
history, even a " legion of devils," and rendered the way, by 
which no man could pass before, secure from danger ; instead 
of being received by them as a Saviour, and as a God, with the 
acclamations and hosannas of the people, he was besought to 
depart out of their coasts. Stupid people ! they had, indeed, 
lost their herd of swine ; but surely the valuable gift they had 
received, in two of their countrymen and fellow creatures being 
delivered from the tyranny of Satan, was better than the cattle 
on a thousand hills, and merited, at least, their thanks and ac- 
knowledgments ! 

The stupid request of the Gadarenes was, however, complied 
with by the blessed Jesus, who, entering the ship, returned to 
the country from whence he came, leaving then;' a valuable 
pledge of his love, and us a noble pattern of perseverance in 
well-doing, even when our kindnesses are condemned, or requited 
with injuries. He would not suffer the persons dispossessed to 
accompany him, though they earnestly requested it ; but ordered 
them to stay in their own country, as a standing m it both 

of his power and goodness. " Go home to thy friends," said the 
compassionate Jesus to one of them, " and tell them how great 
things the Lord hath done for thee, and hath had compassion on 
thee." Mark v. 19. 

We cannot but remark in this place, that we have here a 
fuller display of the tyranny and power of the devil, than in 
any other part of scripture ; and, therefore, we may oppose it 
o the loose scoffs, and recommend it to the serious attention of 



LIFE OF CHRIST. 



109 



those infidels and thoughtless sinners, who like the pharisees 
and sadducees of old, when exhorted to abandon their evil 
courses, from a consideration of the power of Satan, and the 
dread of eternal torments, made a mock at both, esteeming 
them nothing more than religious fables, calculated to keep an 
ignorant world in awe. But with regard to themselves they 
vainly think their minds too well furnished with wisdom, and 
their discernment too penetrating, to believe any thing of the 
flames of the bottomless pit, and the malice of the prince who 
sways the sceptre of that horrid place ; esteeming him a more 
mild and generous governor than he is represented in this 
miracle. But could they be persuaded to attend seriously to the 
miserable spectacle drawn by the Evangelist, of a wretched 
mortal, naked, dwelling in tombs, crying out day and night, 
cutting himself with stones, furious, fierce, destructive ; surely 
their scoffs and idle mockeries would be changed into compas- 
sion, and a watchful care of themselves. This surely common 
prudence would dictate. But if they will deride, and still dis- 
believe, a short space of time, perhaps a single moment, will con- 
vince them of their fatal error ; and dreadful experience force 
them to acknowledge the greatness of the tyranny, the bitterness 
and malice of this prince of darkness, against the souls of the 
sons of men. 

May that blindness of mind, and obduracy of heart, be removed, 
that so they may know and acknowledge the salvation of God. 
even Jesus, who is the way, the truth, and the life ' 



CHAPTER IX. 

Our Lord proceeds in acts of mercy and benevolence. — Adds Mat- 
thew to the number of his Disciples. — Casts out an evil Sp irit. 
— Passes again through Galilee. — Selects twelve from among 
his Disciples, as his constant followers and companions, and 
harangues the multitude in an excellent discourse. 

The arrival of our Saviour and his disciples at Capernaum, 
a city of Galilee, was no sooner published, than such throngs 
of people were gathered together, that the house could not 
contain them, nor even the court before it. He however, 
preached the words of eternal life to the listening audience, 
among whom were many pharisees and doctors of the law, who, 
from the fame of his miracles, were come from all quarters to 
hear him. 



110 



LIFE OF CHRIST 



He not only addressed them in the most nervous and pa 
the tic manner, in order to inculcate the doctrines he deliver- 
ed ; but also performed such astonishing miracles as ought to 
have removed all their scruples with regard to the truth of his 
mission. 

Among other instances he gave of his divine power, was 
that of restoring a man to perfect health, who had long been 
afflicted with the palsy, and was reduced by that terrible disease 
to the most melancholy condition, being unable to move any 
member of his body, but seemed rather an emaciated carcass 
than a man. This miserable object was supported in his bed 
by four persons, who being unable to enter by the door, on ac- 
count of the multitude, carried him to the top of the house, 
which, like the other roofs in that country, was flat, and had 
a battlement round, according to the direction given by Moses. 
Fkut. xvii. 8. 

On these roofs there was a kind of trap-door, by which the) r 
came out of the houses upon the roofs, where they spent a con- 
siderable part of the day. It was also common to have a flight 
of stairs from the garden to the roof : and by these the persons 
seem to have carried the sick of the palsy ; but finding the door 
fastened, forced it open, or uncovered the roof, and through the 
opening let down by ropes, the sick of the palsy, lying on his 
bed into the midst of the company, before Jesus, who seeing the 
faith of the friends of this afflicted person, he had compassion on 
him, and spake aloud, " Son, be of good cheer ! thy sins are 
forgiven thee." 

The pride of the scribes taking offence at this saying, cried 
out, this man speaketh blasphemy ; for he appropriates that to 
himself which is solely the province of Omnipotence. " Who 
can forgive sins, but God only V They were ignorant that the 
person who uttered such gracious words was the Son of God ; 
and consequently, had the power of forgiving the sins of the 
human race. 

But our Lord, who had recourse to the most secret recesses 
of the heart, and was willing to show them that he was really 
endued with the Spirit of God, said to them, " Wherefore 
think ye evil in your hearts ? For whether is it easier to say 
to the sick of the palsy, Thy sins be forgiven thee, or to say, 
Arise, take up thy bed, and walk?" These were questions 
beyond the abilities of the haughty scribes to answer, and they 
held their peace. The blessed Jesus then added, that the mir- 
acle he was going to perform would sufficiently demonstrate 
that he had not usurped what did not in the strictest manner, 
belong to him. And turning himself from these bigoted teach- 
ers of Israel, towards the sick of the palsy, he said unto him, 



LIFE OF CHRIST 



in 



•« Arise, take up thy bed, and go unto thine own house." Matt. 
ix. 6. 

Nor was this divine mandate any sooner given, than the 
man was restored to his former health and strength ; and, to 
the astonishment of all present, rose, took up his bed, and de- 
parted to his own house, glorifying God. And all the people, 
when they saw this great work, expressed the highest degree 
of surprise, mixed with admiration, for the great honor the Al- 
mighty had conferred on human nature. " They glorified God, 
who had given such power unto men." 

But with regard to the scribes and pharisees, though they 
must have been confounded at this miracle, yet they still con- 
tinued in their unbelief ; an instance, which should awaken in 
us the most serious thoughts, as it abundantly demonstrates, that 
the palsy of the soul is a much more deplorable disease than the 
palsy of the body. 

The blessed Jesus having wrought this miracle, repaired to 
the sea-side, and taught a multitude of people. What the sub- 
ject of his sermon was, the Evangelists have not told us ; but 
it was, doubtless, like the rest, calculated to promote the eternal 
welfare of mankind. 

His discourse being ended, he returned to the city ; and in 
his way saw Matthew, or Levi, the son of Alpheus, a rich pub- 
lican, sitting in his office, where the customs were levied, at the 
port of Capernaum, whom he ordered to follow him. Matthev. 
immediately obeyed the summons, and followed the Saviou ; 
of the world,, to pursue a far more honorable and important 
employment, being afterwards both an apostle and Evangelist. 

A few days after his calling, he made a splendid entertain- 
ment for his Master, inviting all the publicans he knew ; hop- 
ing, that by hearing the heavenly conversation of Christ, they 
might also repent and embrace the doctrines of the Gospel. 

The self-righteous scribes and pharisees, who considered all 
men as sinners except themselves, especially the publicans, were 
highly offended that one who called himself a prophet, should so 
far demean himself, as to be seen in the company of such men : 
and asked his disciples with an air of insolence, in the .hearing of 
all the guests, how their Master could sit down at the same table 
with publicans and sinners ? 

Our Lord replied to this artful question, that the sick only 
had need of a physician, and desired them to reflect seriously 
on the prophet Hosea's declaration : " I will have mercy, and 
not sacrifice." The turning sinners into the paths of righteous- 
ness, which is the highest act of benevolence, is far more ac- 
ceptable to the Almighty, than all the ceremonies of the law of 
Moses, so highly magnified by your fraternity ; who, on many 



.12 



LIFE OF CHRIST. 



occasions, observe them at the expense of charity ; adding, " 1 
am not come to call the righteous, but sinners to repentance." 
The repentance of the righteous is not so much the object of my 
attention, as the conversion of sinners. 

This answer, however satisfactory to an unprejudiced person, 
was far from being so to the scribes and pharisees, who, joining 
with some of John's disciples, then present, returned to Maif- 
thew's house, and demanded of Jesus why his disciples wholly 
neglected to fast, a duty often performed by the rulers of Israel, 
and the disciples of John ? To this the blessed Jesus replied, it 
is not a proper season for the friends of the bridegroom to fast 
and afflict themselves, while they enjoy his company : " but the 
days will come, when the bridegroom shall be taken away from 
them, and then they shall fast." The various calamities and 
afflictions that shall attend them, after the departure of their 
Master, shall cause them to fast, which they shall repeat as often 
as the circumstances of distress and danger with which they are 
surrounded shall require. And added, that to have obliged his 
disciples to observe the precepts of frequent abstinence, at the 
time when he was employing them to preach the Gospel, by 
which all the legal ceremonies of the law were to be abolished, 
would have been as absurd,, as to sew a piece of new cloth upon 
a rotten garment, which would only make the rent the worse : 
or to put new wine into old leathern bottles, which, on the first 
fermentation of the liquor,, would burst. Indicating, that the old 
corrupt nature of man would not admit of a thorough reforma- 
tion being made at once : that infant virtue must not immediately 
be put to the greatest trials, lest it be destroyed by the severity 
of the exercise. 

During this controversy between our Lord and the haughty 
scribes and pharisees, in Matthew's house, Jairus, a ruler of the 
synagogue, came running to him in all the agonies of grief; and 
in the presence of the whole company, fell on the ground before 
him, beseeching that he would come and heal his daughter, who 
lay at the point of death. 

When did the beneficent Jesus deny his gracious assistance 
to those who implored it of him ? He immediately arose, and 
followed the ruler towards his house, surrounded by a great 
multitude of people, who were desirous of seeing so great a 
miracle. 

But as he passed through the streets, a woman, who had for 
twelve years been afflicted with an issue, or flux of blood, and 
had spent her whole substance on physicians to no purpose. 
" came behind him, and touched the hem of his garment : for 
she said within herself, if I may but touch his clothes I shall be 
well." Nor was she deceived ; for no sooner had she touched 
the border of the garment of the Son of God, than " her issue 



LIFE OF CHRIST 



J13 



of blood dried up ;" and she felt, by the return of her health and 
strength, and other agreeable sensations that accompany such 
sudden changes, from painful diseases to perfect health, that the 
cure was absolutely complete. 

But this transaction could not be concealed ; the blessed Jesus 
knew the whole, and her secret thoughts, before she put them in 
practice ; ar d, pleased with the opinion this woman had enter- 
tained both of his power and goodness, would not, by any means, 
suffer it to pass unapplauded. Accordingly, he turned himself 
about, and asked, " Who touched me ?" He well knew the per- 
son : but asked this question for the fuller manifestation of the 
woman's faith, and that he might have an opportunity of instruct- 
ing and comforting her. 

His disciples being ignorant of what had passed, were sur- 
prised at the question : " Thou seest," said they to their Master, 
the multitude thronging and pressing thee, and sayest thou, 
Who touched me ?" They did not distinguish between the spir- 
itual and corporeal touch, nor knew that such efficacious virtue 
had gone out of their Master. Jesus, however, persisted in 
knowing who it was that had done the thing ; and the woman, 
finding it vain to conceal her action any longer, came to him 
trembling, and told him all. Perhaps the uncleanness of her 
distemper was the reason of her fear, thinking he would be of- 
fended even at her touching the hem of his garment. But the 
divine physician, far from being angry, spake to her in the kind- 
est manner, and commended her faith, on which account he had 
consented to heal her plague : " Daughter, be of good comfort : 
thy faith hath made thee whole." Matt. ix. 22. 

Such a miraculous incident must, doubtless, have greatly 
strengthened the ruler's faith ; for behold, a virtue little inferior 
to that of raising the dead, issues from the border of Christ's 
garment, and heals a disease, which, for the space of twelve 
years, had baffled all the precepts of the healing art, and defied 
the power of medicine. Indeed, the faith of this ruler had great 
need of the strongest confirmations ; for news was brought mm, 
that his daughter was even now dead; and therefore it was 
needless for him to give any further trouble to Jesus, not in the 
least suspecting that he had power to recall the fleeting spirit, and 
to reanimate a breathless carcass. 

This message was a terrible blow to the affectionate parent. 
His only daughter, who, a few days before, was in the bloom of 
youth, was now a pale and lifeless corpse ; and with her all his 
joys and comforts were fled. But Jesus, commiserating his grief, 
desired him to be comforted, promising that his daughter should 
be made whole. 

On his coming to the ruler's house, he found L> full of 
mourners, who made terrible lamentations ; a sufficient demon- 

10* 



114 



LIFE OF CHRIST. 



stvation that the damsel was reaiiy dead. And, accordingly, 
when our blessed Saviour desired the mourners to cease their 
funeral ceremonies, as " the maid was not dead, but sleeping, 
they " laughed him to scorn." 

it is necessary to remark, in this place, that the Jews, when 
they spoke of a person's death, styled it " sleep," to intimate theii 
belief that his spirit existed in the happy scenes of paradise, and 
their hopes of a future resurrection to life eternal. But the 
blessed Jesus used the word with remarkable propriety, to sig 
nify, that though she was now locked in the cold embraces ol 
death, yet he was going to release her from the power of the king 
of terrors, with the same ease as a person is awaked from sleep. 
Thus our blessed Saviour, in the very manner of performing a 
miracle, modestly declined the honor that would undoubtedly 
result from a work so greatly superior to all the powers of the 
sons of men. 

Having thus briefly addressed the mourners, he entered the 
chamber where the damsel was lying, but suffered none to follow 
him, except Peter, James, and John ; together with the father 
and mother of the damsel. Probably his reason for suffering 
these only to be spectators of so stupendous a work, was, that 
they might have an opportunity of examining the whole transac- 
tion in the most careful manner, and be thence enabled, after- 
wards, to report it upon the fullest conviction, and with every 
circumstance of credulity. 

The blessed Jesus now approached the body, took her by the 
hand, and, with a gentle voice, said, " Maid 9 arise !" The heav- 
enly command was instantly obeyed ; the damsel arose, as from 
a sleep, and with all the appearance of health and vigor ; for 
Jesus commanded, to give her something to eat : a plain proof 
that she did not appear in the weak and languishing condition 
of a person worn out with disease, or even like one who had 
fainted away ; a circumstance that abundantly proves the great- 
ness and perfection of the miracle. It is, therefore, no wonder 
mat her parents should be astonished at so stupendous a work, 
the fame of which was soon spread through all the neighboring 
country ; though Jesus, who was in every sense above praise, 
and therefore never courted it, had strictly charged them that 
they should tell no man what was done. 

These instances of power did the blessed Jesus display, to 
convince the world, that those who die in him are not dead : and 
mat he hath the keys of life and death. Those also of the present 
age, who believe that the soul sleeps with the body till the resur- 
rection, would do well to consider the expression of the Evan- 
gelist, " Her spirit came again," Luke, viii. 55 ; which sufficiently 
sftows that the soul exists separately, when the body is laid in 
Ui^ohjgnbers of the grave. 



LIFE OP CHRIS!. 



118 



Having performed this benevolent miracle, our blessed Sav^ 
lout left the ruler's house, and was followed through the streets 
by two blind men, imploring assistance ; nor did they implore 
in vain. The Redeemer of mankind was, and still is, always 
ready to grant the petitions of those who apply to him for re- 
lief. Accordingly, he was no sooner entered into the house, to 
avoid the thronging of the multitude, than he touched their eyes 
and said, "According to your faith, be it unto you," Matt, ix. 
29 ; and immediately the valuable gift of sight was bestowed 
upon them. 

The blind men were so overjoyed at beholding the light, that 
though our Saviour charged them to keep the miracle a secret, 
they published his fame in every part of the country, being un- 
willing to conceal what, in gratitude for so great a mercy, they 
thought themselves obliged to divulge. 

The men, who had thus miraculously received their sight, 
being departed, the multitude brought to him a "dumb man 
possessed with a devil." So moving a sight could not fail of 
attracting a compassionate regard from the Saviour ol the 
world, who, being never weary of well-doing, immediately cast 
out the apostate spirit ; on which the dumb man recovered the 
use of his speech, and spoke in a very rational manner to the 
multitude, who, with one voice declared, that such wondrous 
works were never wrought by any of the old prophets. " It was 
never so seen in Israel." Matt. ix. 33. 

These works did not remove the prejudices of the pharisees, 
who, being unable to deny the miracle, insinuated that he did it 
by a power received from Beelzebub, " the prince of the devils." 
A poor pretence indeed, which did not escape the animadversion 
it deserved from the Saviour of the world, as we shall see in a 
succeeding chapter. Well might the prophet Isaiah cry out, in 
a prophetic ecstasy, " Who hath believed our report ? And to 
whom is the arm of the Lord revealed ?" 

But all their calumnies could not provoke the meek and mer- 
ciful Jesus to cease from performing these compassionate offices 
for the children of men. On the contrary, he exerted himself 
still more and more, to promote the prosperity and salvation of 
the whole human race. Accordingly, he left Capernaum, and 
travelled through the country, in search of miserable objects, 
on whom he might confer happiness and peace r visiting " all the 
cities and villages, teaching in their synagogues, and preaching 
the Gospel of the kingdom, and healing every sickness, and every 
disease among the people." Matt. ix. 35. 

In his return from this tour to Capernaum, he was attended 
by a great number of people, who expressed a more than com- 
mon desire to hear the doctrine of 'he Gospel. An incident 



116 



abundantly sufficient to engage the attention of this divine teach' 
er, who was always careful to cultivate the latent seeds of virtue* 
and cherish the least appearance of piety and religion. 

It was not this desire of the people alone that excited his com- 
passion towards them ; he well knew they were wholly destitute 
of spiritual teachers ; for the scribes and pharisees, who ought 
to have instructed them, were blind, perverse, and lazy guides, 
who, instead of seeking the glory of the Almighty, made it their 
whole business to support and augment their own. They mag- 
nified the ritual ceremonies and traditions, but took no care to 
inspire the people with a love for virtue. " To do justice, love 
mercy, and walk humbly with their God," were no parts of their 
doctrine* The small appearance of religion they entertained 
was wholly hypocritical ; and the disputes carried on with so 
much bitterness, between the factions of Pharisees and Sadducees, 
distracted the minds of the people. 

The inhabitants of Judea were truly in a deplorable situation, 
which called loudly for the compassion of the Son of God, who 
always regarded the descendants of Jacob with the most tender 
affection- He saw the sheep of Israel scattered on the barren 
wastes of error and superstition ; without a shepherd to lead 
them to the heavenly pastures of the law and the prophets. He 
saw ; he commiserated their distress ; and resolved to provide 
some remedy for it. Accordingly he directed his apostles to 
intercede with the Almighty, who, by his servants, the prophets, 
had sown the seeds of piety and virtue in the minds of the Jews, 
that he would not suffer the rich harvest to be lost, for want of 
laborers. " The harvest," said the blessed Jesus to his disciples, 
" ti aly is plenteous, but the laborers are few. Pray ye, therefore, 
the Lord of the harvest, that he will send forth laborers into his 
hardest." Matt. ix. 37, 38. 

To $*ese gracious acts he added the most powerful of all in- 
tercessions to the throne of grace, his own prevailing prayer. 
And, accordingly, ascended to the top of the mountain, and there 
spent the night in making the most powerful petitions, in behalf 
of " the lost sheep of Israel," to his heavenly Father. 

Havmg spent the night in this pious exercise, he lost no time 
in putting his beneficent intentions in execution ; for no sooner 
had darkness withdrawn her sable veil, and the blushing rays of 
the morning adorned the chambers of the east, than this benev- 
olent Redeemer of mankind called his disciples to him, and 
chose twelve, " whom he named apostles, to be with him : and 
that he might send them forth to preach." He ordered them to 
be with him, that they might learn from his own mouth the 
doctrines they were to preach to the whole world ; that they 
might " see his glory," the transcendent glory of the virtues 



IilFJB OP CHRIST. 



117 



which adorned his human life ; and that they might be witnesses 
of all the wondrous works he should perform, during his resi- 
dence in this vale of misery, and by which his mission from the 
courts of heaven was to be fully demonstrated. 

These twelve persons, thus qualified, were to supply the peo 
pie with that spiritual food they so greatly wanted/ both while 
their master continued here below, and after his ascension to the 
right hand of Power. 

Having ordained them to their respective offices, he sent them 
out by two and two, into the most distant parts of Judea, to 
preach there the glad tidings of the Gospel, and prepare the way 
for their Master, the great Shepherd of Israel. 

And that nothing might l3e wanting to render their preaching 
acceptable to the people, and confirm the important doctrines they 
delivered, he invested them with full power to cure all diseases, 
cast out devils, and even to raise the dead. 

Perhaps the number of the twelve apostles was fixed upon 
rather than any other, to show that God intended, by their min- 
istry, to gather together the scattered remnant of the twelve tribes 
of Israel. But be that as it may, these twelve apostles con- 
stantly continued with him from the time of their election, till 
he offered himself a sacrifice on the cross, for the sins of man- 
kind, never departing from him, unless by his own appoint- 
ment. 

All these persons being illiterate Galileans, and at firs't des- 
titute of the qualifications necessary in the discharge of their 
duty, integrity alone excepted, were the most unlikely persons 
in the world to confound the wisdom of the wise,, baffle the 
power of the mighty, overturn the many false religions which 
then flourished every where, under the protection of the civil 
government ; and, in short, to reform the manners of mankind, 
then universally corrupted. 

Had the choice of instruments for so grand an undertaking 
been committed to human prudence, such, doubtless, would 
have been chosen, as were remarkable for learning, strong 
reasoning, and prevailing eloquence. But behold the wisdom of 
God, infinitely superior to that of man, acted very differently ; 
tor the treasure of the Gospel was committed to earthen vessels, 
that the excellency of its power might in all countries appear to 
be of God, 

Accordingly, the religion which these illiterate Galileans 
taught through the- world, exhibited a far juster notion of things 
than the Grecian and Roman philosophers were able to attain, 
though their lives were spent in study and contemplation. Hence 
by its own intrinsic splendor, as well as by the external glory of 
the miracles that accompanied it, this religion sufficiently appear* 
fid to be wholly original and divine. 



118 



LIFE OF CHRIST 



Besides, its truth and dignity were sufficiently attested, by the 
remarkable success that attended it. It was received every where 
by the bulk of mankind with the highest applause, as something 
they had hitherto been seeking in vain ; while the maxims and 
precepts of the philosophers seldom spread farther than their re- 
spective schools. £ 

It was, therefore, with the highest wisdom that the foundations 
of the church were laid in the labors of a few illiterate fishermen 
for it demonstrated, with irresistible evidence, that the immense 
fabric was at first raised, and is still sustained, not by the arm oi 
flesh, but purely by the hand of the Almighty. 

After appointing the twelve apostles, he came down from the 
mountain, and was joyfully received by the multitudes of people 
who were waiting for him in the plain and pressed to touch him ; 
well knowing that if they could only touch the border of his 
garment, they should be healed of whatever distemper they were 
afflicted with. A sufficient reason why they were continually 
waiting for him, and were willing to accompanv him, even into 
the remotest corners of the wilderness. 

The preaching and miracles of our Lord were not attended to 
by the low and vulgar only ; persons of the first rank and cha- 
racter came from distant parts of the country, to converse with 
him, hear his doctrine, and be spectators of his wonderfu] works. 
It therefore evidently appears, that persons of all ranks were 
desirous of following him ; and their desire could be founded on 
nothing but the truth of his miracles. 

After healing all the sick among the multitude, he turned to- 
wards his disciples, and delivered a divine discourse, something 
like that he had before preached to them on the mountain ; but 
in the former, he only pronounced blessings, whereas, in the 
latter, he added curses also ; and in this principally it differs 
from that recorded by St. Matthew : I shall therefore only select 
a few passages from the sermon now delivered, as I have given a 
larger paraphrase on the former. 

" Wo unto you who are rich, for ye have received- your con- 
solation." Luke, vi. 24. Riches, considered in themselves, have 
no tendency to render us the objects of the Almighty's hatred, 
unless accompanied with those vices which too often flow from 
an opulent fortune ; as luxury, covetousness, and the like. The 
wo, therefore, is here denounced against such only as are con- 
laminated with these vices; for those who make a proper use o** 
their wealth, and possess the virtues which should accompany 
influence, have no share in the malediction. 

" Wo unto you that are full, for ye shall hunger." The 
pain ye shall suffer in a future life shall be sharp and excrucia- 
ting. The opportunities you neglected of doing good to your 



LTFE OF CHRIST. 



119 



afflicted brethren in this life, shall then be remembered with the 
most poignant grief and bewailed with the most bitter lamenta- 
tions. 

" Wo unto you that laugh now, for ye shall mourn and 
weep." This malediction of our blessed Saviour is not incon- 
sistent with the apostle's precept, which commands Christians 
always to rejoice. Neither is the mirth against which the wo 
is here denounced, to be understood of that constant cheerful- 
ness of temper which arises in the breast of true Christians, from 
the comfortable and cheerful doctrine with which they are en- 
lightened by the Gospel, the assurance they have of reconcilia- 
tion with God, the hope they have of everlasting life, and the 
pleasure they enjoy in the practice of virtue and the other duties 
of religion ; but it relates to that turbulent, carnal mirth, that 
excessive levity and vanity of spirit, which arises not from any 
solid foundation, but from immoderate sensual pleasures, of 
those vain amusements of life in which the giddy and the gay 
contrive to spend their time ; that sort of mirth which dissipates 
thought, leaves no time for consideration, and gives them an 
utter aversion to all serious reflection. Persons who constantly 
indulge themselves in this kind of mirth shall weep and mourn 
eternally, when they are excluded from the joys of heaven, and 
banished for ever from the presence of God, by the light of whose 
countenance all the righteous are enlivened, and made transcend- 
antly happy. 

" Wo unto you when all men shall speak well of you, for so 
did their fathers to the false prophets. Wo unto you, if by 
propagating such doctrines as encourage men in sin, you shall 
gain to yourselves the applause and flattery of the generality of 
men : for thus in old times did the false prophets and deceivers, 
who, accommodating their doctrines to the lusts and passions of 
men, gained the applause of men, but incurred the wrath and 
displeasure of a just and all-seeing God, 



CHAPTER X. 

Continuation of our Lord's glorious doctrines, beneficerU acts, 
and astonishing miracles, wrought in confirmation of the Divin- 
ity of his Mission and the extending of his heavenly Kingdom. 

The divine preacher having closed this excellent sermon, 
repaired to Capernaum, and was met by certain messengers 



120 



LIFE OF CHRIST 



from a centurion, desiring him to come and heal a servant, who 
was dear to him, and ready to die. 

This centurion, from the account given of him by the Evan 
relist, seems to have been a proselyte to the Jewish religion, 
as he was a lover of the sons of Jacob, and had erected for them 
a place of worship ; and accordingly, the inhabitants of Caper- 
naum strongly espoused his cause on this occasion, saying, 
: that he was worthy for whom he should do this. For he 
loveth our nation, and he hath built us a synagogue." Luke, 
vii. 4, 5. 

There was not the least danger that this petition would be 
rejected by the blessed J,esus, who sought all occasions of doing 
good to the children of men. Accordingly, he very readily 
accompanied the messengers ; but before he came to the house, 
he was met by some of the centurion's friends, who expressed 
the high idea that officer entertained of his power, and desired 
that he would not take the trouble of coming to his house, as a 
word was abundantly sufficient to perform the cure. At this 
message, Jesus turned himself about, and said to the multitude, 
" I say unto you, I have not found so great faith, no not in 
Israel." Luke, vii. 9. 

The persons having delivered their message, returned to the 
house, and found the servant, who had been sick, perfectly re- 
covered. 

Many persons have thought that this miracle, and that men- 
tioned in Matt. viii. are the same ; but this is a mistake. The 
centurion, in the former, came in person, but ir. the latter, the 
petition was sent by the elders of Capernaum. There is not 
the least hint in the first miracle, that the centurion was a prose- 
lyte ; but he in the second, is said to have been a lover of the 
Jewish nation, and to have built them a synagogue. Several 
other particulars, which prove these miracles to have been really 
different, will easily occur to the reader, and therefore I shall 
not here enumerate them ; what has been said will, I presume, 
be sufficient to remove any objection that may be offered against 
my considering them as different transactions. 

Having thus miraculously healed the centurion's servant, he 
repaired to Peter's house to eat bread ; but the multitude came 
again together, and surrounded the house in a very tumultuous 
manner, demanding, in all probability, that he would heal theii 
sick : and it was not without difficulty, they were dispersed by 
his friends. 

The multitude being dispersed, Jesus called unto him the 
twelve apostles he had before chosen, and conferred on them 
the power of working miracles, in confirmation of the doctrines 
they were appointed to preach, and delivered them such instruo 



LIFE OF CHRIST 



121 



tioiis ns he thought necessary, to enable them to discharge tha 
duties of this important commission. 

" Go," said their heavenly Master, " and preach, saying, the 
kingdom of heaven is at hand." Publish in every corner of 
Judea, the glad tidings of the Gospel, and the near appioach of 
the great Messiah's kingdom : not a temporal, but a spiritual 
empire, consisting of righteousness and peace. 

To inure them to those hardships and dangers which were to 
attend them in their preaching, alter the death of their Master^ 
our Lord forbade them to provide any thing for their journey? 
teaching them to rely wholly on the providence of God, for sup- 
port in every distress, and to have recourse to his protection in 
every danger. 

Our Lord's disciples had perhaps, nattered themselves with 
the pleasing expectation, that the glad tidings they were going 
to publish, and the miraculous cures they were enabled to per- 
form, would procure them an honorable reception wherever 
they came. Their Master, however, told them the event wouM 
not in any manner answer their expectations ; but that they 
were every where to be despised, persecuted, delivered into the 
hands of the rulers, and punished as wicked men. But at the 
same time he promised them the aid of the Almighty, and gave 
them instructions for their behavior in every particular. He 
added, that those who rejected their message should be treated 
with severity by the great Judge of all the earth ; but those 
who received them kindly, and gave even a cup of cold water 
to the least of his disciples, for their Master's sake, should not 
fail of receiving a large reward. 

Having received this commission, the apostles visited all the 
parts of Palestine, where the Jews inhabited, preaching the 
Gospel and the doctrine of repentance, working miracles for its 
Confirmation, and particularly, healed the sick, white our blessed 
Saviour continued the course of his ministry in Galilee. 

The apostles being returned from their tour, Jesus went to 
Nain, a town situated near Endor, about two miles south of 
Mount Tabor, attended by many of his disciples, and a great 
multitude of people. 

On their coming to the entrance of the city, a melancholy 
scene presented itself to the eyes of Jesus and his followers, 
" Behold there was a dead man carried out, the only son of 
his mother, and she was a widow." Luke vii. 12. Who would 
not have imagined, that God had indeed " forgotten to be gra- 
cious, and in his anger shut up his tender mercies" from this 
poor widow, suffering under the heaviest load, and laboring un- 
der the most oppressive burden of distress? Deprived of her 
son, her only son, in the flower of his youth ; when he might 
have ^epaid his mother's toils, and been to her in the place of a 

11 



122 



LIFE OF CHRIST. 



husband; of that husband she had long since lost, and whoso 
loss was supportable only through the comfort of this child, the 
surviving image of his departed father, the balm of all her 
grief, the hope of her afflicted soul : who now shall administer 
consolation to this solitary widow, to this lonely parent, bereaved 
of her husband, deprived of her child ? What misery can be 
more complicated 1 What can be more natural than that she 
should " refuse to be comforted," that she should " go down to 
the grave with mourning," and visit the chambers of death, the 
residence of the beloved x'emains of her husband and her son, 
with sorrow ? 

Towards the receptacle of mortality, that dreary waste of 
forgetfulness, the mournful funeral was now, with slow and so- 
lemn pomp advancing, when the compassionate Redeemer ol 
mankind met the melancholy procession, composed of a long 
train of her weeping neighbors and relations, who pitied her 
distress, sympathized with her in this great affliction, and were 
melted with compassion at her deplorable circumstances : but 
sighs and tears were all they had to offer ; relief could not be 
expected from a human being ; their commiseration, though 
grateful to her oppressed soul, could neither restore the hus- 
band nor the son ; submission and patience were the only 
lessons they could preach, or this afflicted daughter of Israel 
learn. 

But though man was unable to relieve the distresses of this 
disconsolate widow, the Saviour of the world, who beheld the 
melancholy procession, was both able and willing to do it. 
There was no need of a powerful solicitor to implore assistance 
from the Son of God, his own compassion was abundantly suffi- 
cient. " When the Lord saw her, he had compassion on her ;" 
he both sought the patient, and offered the cure unexpectedly. 
"Weep not," said the blessed Jesus tc this afflicted woman. 
Alas ! it had been wholly in vain to forbid her refrain from tears, 
who had lost her only child, the sole comfort of her age, with- 
out administering the balm of comfort to heal her broken spirit. 
This our compassionate Redeemer well knew ; and, therefore, 
immediately advancing towards the corpse, " he touched the 
bier :" the pomp of the funeral was instantly stopped, silence 
closed every mouth, and expectation filled the breast of every 
spectator. But this deep suspense did not long continue ; that 
glorious voice, which shall one day call our dead bodies from 
the grave, filled their ears with these remarkable words : " Young 
man, I say unto thee, arise." Nor was this powerful command 
uttered without its effect. " He spake, and it was done :" he 
called with authority, and immediately " he that was dead sat 
up, and began to speak; and he reslored him to his mother." 
He did not show r him around to the multitude ; but by a singu- 



UFB OF CHRIST 



123 



(ar act of modesty and humanity, delivered him to his late af- 
flicted, now astonished and rejoicing mother, to intimate, that 
in compassion to her great distress, he had wrought this stupen- 
dous miracle. 

A holy and awful fear fell on all who heard and saw this 
astonishing event : " and they glorified God, saying, that a great 
prophet is risen up among us ; and that God hath visited his r 
people." 

Here it must be observed, that as this miracle is liable to no 
objection, it therefore abundantly proves, that the power of the 
blessed Jesus was truly and absolutely divine. He met this fu- 
neral procession by accident. It was composed of the greatest 
part of the inhabitants of the city, who bewailed the disconsolate 
state of the afflicted widow, and therefore well knew that the 
youth was really dead. The powerful word, which called the 
breathless body to life, was delivered in an audible voice, before 
all the company, and even at the very gate of the city, the place 
of public resort. 

This miracle, with others amply attested, abundantly evince 
the truth of our Saviour's mission, and that he was, indeed, the 
Son of God, the Redeemer of mankind. 



CHAPTER XL 

The character of John the Baptist cleared and justified hy the 
blessed Jesus. — He visits Simon the Pharisee. — DUjday of our 
Lord s humility and condescension 

We have taken notice, in a foregoing chapter, that Herod, 
incensed at the honest freedom of the Baptist reproving his 
adulterous commerce with Herodias, his brother Philip's wife, 
had cast him into prison ; and in this state he still continued, 
though his disciples were suffered to visit and converse with 
him. In one of these visits they had given him an account of 
our Saviour's having elected twelve apostles to preach the Gos- 
pel, and of his miracles, particularly of his raising to life the 
daughter of Jairus, and the son of the widow of Nain. 

On hearing these wonderful relations, the Baptist immedi- 
ately despatched two of his disciples to Jesus, to ask him this 
important question: "Art thou he that should come, or lock we 
for another ?" 

Accordingly, the disciples of John came to Jesus, and pro- 
posed the question of their master, at the very time when he 



124 LIFE OF CHRIST. 

" cured many of their infirmities and plagues, and of evil spi- 
rits, and to many that were blind he gave sight." Jesus, there- 
fore, instead of directly answering their question, bid them re- 
turn, and inform their master what they had seen: "Go," 
said he, " and show John again those things which ye do hear 
and see : the blind receive their sight, the lepers a/e cleansed, 
and the deaf hear ; the dead are raised up, and the poor have 
the Gospel preached to them." Matt. xi. 4, 5. Go, tell your 
master, that the very miracles the prophet Isaiah so long since 
foretold should be wrought by the Messiah, you have yourselves 
seen performed. 

It appears from the Scripture, that the Baptist, through the 
whole course of his ministry, had borne constant and ample tes- 
timony to our Saviour's divine mission ; that he exhorted those 
who came to him, to rest their faith, not on himself, but on " him 
that should come after him ;" and that as soon as he was ac- 
quainted who Jesus was, by a visible descent of the Holy Ghost, 
and a voice from heaven, he made it his business to dispose the 
Jews in general, and his own disciples in particular, to receive 
and reverence him, by testifying every where, that he was the 
" Son of God, the Lamb of God, who came down from heaven," 
and " spake the words of God," and ".to whom God had giver* 
the Spirit, by measure." 

The Baptist, therefore, w T ell knew who Jesus was ; and, con- 
sequently, he did not send his disciples to ask this question, to 
solve any doubt in his mind, concerning the Saviour of the 
world. 

But it may be asked, what else could induce the Baptist to 
put such a question ? To this, -some answer, that he had no 
other intention than to satisfy his disciples that Jesus was the 
Messiah, so long expected among the Jews ; and to engage them 
to follow a more perfect Master, especially, as he himself was 
bow on the point of leaving the world. 

This solution is doubtless partly right, but it does not seem 
to remove the whole difficulty, as it is plain from the very ac- 
count recorded by the Evangelist, that the question had actu- 
ally some relation to himself; and therefore we must remove 
the difficulty by another method. In order to which it must be 
remembered that John had long been confined in prison, that he 
was persuaded it was necessary for him to preach the Gospel, 
and prepare men to receive the kingdom of the Messiah ; and 
for that reason, from the very time of his imprisonment, he 
earnestly expected the Messiah would exert his power to procure 
his release. But on hearing that Jesus had chosen twelve illit- 
erate fishermen to preach the Gospel, had furnished them with 
miraculous powers, in order to enable them to perform so great 
* work ; and that two persons of no consequence were raised 



f.TFE OF CHRIST 



125 



from the dead, while he was suffered to remain in prison, he be- 
gan to think, himself neglected, and his services disregarded. 
He therefore sent two of his disciples to ask him this question : 

Art thou he that should come : or look we for another T Not 
that he entertained any doubt of his being the true Messiah, in- 
fending nothing more, by asking the question, but to complain 
that Jesus had not acted the part which he thought the Messiah 
should have acted : and that this was really the case, seems 
sufficiently plain, from the caution added by our blessed Sa 
viour himself. " And blessed is he whosoever shall not be offen- 
ded in me :" as if lie had said, When you have informed your 
master of what you have seen and heard, tell him that he would 
do well not to be offended, either at the choice of the apostles, or 
that no miracle had been wrought for his release. 

From this circumstance it is evident, that impatience on ac- 
count of his long confinement, was the true reason for the Bap- 
tist's c-.. idiag ms Cizc'., '-~s 'Vuh this question tc J^sus ; ar •! that 
the purport of the answer was, to teach him submission, in a case 
thai va * piai ily ab< ve the reach cf his judgment 

Lest the people, from this conversation, should imbibe any 
notion prejudicial to the character of the Baptist, our blessed 
Saviour thought fit to place it in a proper point of light. He 
praised his invincible courage and constancy, which was not to 
be overcome, or " like a reed to be shaken with the wind :" his 
austere and mortified life, for he was not " clothed in soft rai- 
ment," like those who wait in the palaces of kings ; adding, 
that he was " a prophet, nay more than a prophet For this is 
he of whom it was written, Behold, I send my messenger be- 
fore thy face, which shall prepare thy way before thee." But 
subjoined, " Notwithstanding, he that is the least in the kingdom 
of heaven, is greater than he." 

The propriety of this remark will appear, when it is consider- 
ed that though the Baptist excelled all the prophets that were 
before him, yet the least inspired person in the kingdom of 
heaven, the least apostle or preacher of the Gospel, was greater 
than he ; because, by constantly attending on Jesus, they were 
much better acquainted with his character, disposition, and doc- 
trine, than the Baptist, who had only seen him transiently ; where- 
fore, in respect of their personal knowledge of the Messiah, the 
apostles greally excelled the Baptist. They were also employ- 
ed, not in making preparation for the Messiah's kingdom, but 
in erecting it; and consequently greater than the Baptist with 
regard to the dignity of their office. Moreover, by having 
the gift of miracles, and the like, conferred on them, for that 
office, they were far superior to him with regard to illumi- 
nation. They were so fully possessed by the spirit, that on 
all occasions they could deola.ro the will of God, infallibly, ho 



126 



LIFE OP CHRIST 



ing, as it were, living oracles ; and having been the subjects of 
ancient prophecies, they had been long expected by the people of 
God. 

Having thus shown the greatness of the Baptist's character, 
and wherein he was surpassed by the disciples, our blessed Sa- 
viour took occasion from thence to blame the perverseness of 
the age, in rejecting both his own and the Baptist's testimony. 

It seems that the scribes and pharisees, seeing their pretended 
mortifications eclipsed by the real austerity of the Baptist, impru- 
dently affirmed that his living in the deserts, his shunning tjie 
company of men, the coarseness of his clothing, the abstemious- 
ness of his diet, and the other severities he practised, were the 
effects of his being possessed of an apostate spirit, or of a reli- 
gious melancholy<> " For John came neither eating nor drink- 
ing, and they say he hath a devil." Matt. xi. 18. 

On the other hand, they would not listen to the heavenly 
doctrines preached by Christ, because he did not separate aim- 
self from society ; attributing his free manner of living to a cer- 
tain looseness of disposition, though they well knew that 1 e ob- 
served the strictest temperance himself, and never encouraged 
the vices of others, either by dissimulation or example. " The 
Son of man came eating and drinking, and they say, Behold a 
man gluttonous, and a wine-bibber, a friend of publicans and sin- 
ners ; but wisdom is justified of her children." Matt. xi. 19. 

He next proceeded to upbraid the several cities where his 
most wonderful works had been performed. For though they 
had heard him preach many awakening sermons, and seen him 
perform such astonishing miracles, such as would have convert- 
ed Tyre, Sidon, and Sodom, cities infamous for their impiety, 
contempt of religion, pride, luxury, and debauchery ; yet so 
great was their obstinacy, that they persisted in their wicked- 
ness, notwithstanding all he had done to convert them from the 
evil of their ways. " Wo unto thee Chorazin ! wo unto thee 
Bethsaida ! for if the mighty works which were done in you, 
had been done in Tyre and Sidon, they would have repented 
Jong ago, in sackcloth and ashes. But I say unto you, it shall 
be more tolerable for Tyre and Sidon, at the day of judgment, 
than for you. And thou, Capernaum, which art exalted unto 
heaven shall be brought down to hell ; for if the mighty works 
which have been done in thee, had been done in Sodom, it 
Would have remained unto this day. But 1 say unto you, it 
■hall be more tolerable for the land of Sodom, in the day of 
judgment, than for thee." Matt. xi. 21. 

Having denounced these judgments on the cities which had 
aegleeted to profit by his mighty works, he concluded his dis- 
course with these heavenly words : " Come unto me, all ye that 
labor and are heavy laden, and I will give you rest. Take my 



LIFJ5 OF ClllUsT 



121 



oke upoj} you, and loam of me ; for J am meek and lowly m 
cart : and ye shall find rest unto your souls. For my yoke is 
easy; and my burden is light." MatL xi. 23, &c. 

This affecting invitation must engage the most serious atten- 
tion and particular regard of every reader ; if the greatness oi 
the speaker, the importance of his message, or the affectionate 
manner of his address, have any weight, have any force, have 
any power to affect the soul. It is Christ, the Almighty Re- 
deemer, the Son of the Most High; he into whose hands, as 
Our Mediator, all things are delivered of his Father; he unto 
whom all power in heaven and earth is given ; even he who 
shall come in the clouds of heaven to judge all the inhabitants of 
the earth, and even by those words he hath himself delivered: it 
is this wonderful person who speaks, declaring at once his great 
willingness to receive, and his own supreme power to give, that 
rest and peace to the soul which should be the pursuit of every 
son of Aticim, and is Ike gift of his religion only. 

And that nothing may prevent our accepting this benevolent 
clTe^*, he Invites, with the most affectionate tenderness, not the 
great, the happy, and 'the powerful, nor the merry-hearted, or 
flie sons of joy; but "all that labor, and are heavy laden," 
$11 that are under the bondage of sin and sorrow ; and those 
he calls, not with a desire to expose their miseries, to punish 
(heir offences, or to display his own glory ; but solely with a 
view to render them happy. " Come," says he, " come to me, 
1 entreat you to come, I will give you rest ;" I myself will re- 
lieve and release you from your heavy burdens ; come to me 
and you shall find perfect rest and peace to your souls. " Take 
my yoke upon you, for it is easy ; and my burden, for it is 
light." 

Is it possible that creatures of a day like us ; can it be possi- 
ble, " that mortals, who have but a short time to live, and are 
full of misery ; who come up and are cut down like a flower ; 
who flee as it were like a shadow, and never continue in one 
stay ;" can it be possible, that they should reject and disregard 
a call so full of love, so full of affection, of such infinite conse- 
quence, of such unspeakable advantage ? Can they reject the 
Jove of him who gave them rest, took their burdens upon him- 
self; and who, after ali his sufferings, desires them only to "come," 
to exchange their own oppressive burdens for his lightsome yoke ; 
to abandon their sins and sorrows, and become his disciples ; to 
love and obey him, and thence to be happy ? Can we possibly 
despise such grace, refuse such offers, fly from such rest, thus 
freely proposed to us, and prefer the heavy yoke of sin, and the 
cruel pangs of a wounded conscience ? 

Having concluded this public address, one of the pharisees 
(named Simon) desired he would **cat with him the blessed 



LIFE Of CUIUS? 



Jesus accepted the invitation, and accompanied him lo his house, 
and sat down to meat. 

He had not continued long at the table, before a woman, who 
had lately left the paths of vice for those of virtue, placed her- 
self behind him, and, from a deep conviction of her former crimes, 
and the obligations she owed the Saviour of mankind, for bring- 
ing her to a sense of them, shed such quantities of tears, that 
they trickled down to his feet, which according to the custom of 
the country were then bare. But observing that her tears had 
wet the feet of her beloved instructor, she immediately wiped 
them with the hairs of her head, kissed them with the most ar- 
dent affection, and anointed them with precious ointment she had 
brought with her for that purpose. 

It was a custom, among the inhabitants of the east, to pour 
fragrant oils on the heads of such guests as they intended par- 
ticularly to honor, while they sat at meat ; and probably the 
woruaii, original intention was iu anomi Jesus in the usual 
manner. But being exceedingly humbled on account of her 
formei rimes, she could not presume to take that freedom with 
him, and therefore poured it on his feet, to express at once the 
greatness of her love, and the profoundness of hex humility. 

The pharisee, who had attentively observed the woman, con- 
cluded from thence, that our Saviour could not be a prophet. 
" This man," said the pharisee to himself, " if he were a prophet, 
would have known who, and what manner of woman this is, that 
toucheth him : for she is a sinner." Luke vii. 39. 

But though Simon spoke this only in his heart, his thoughts 
were not concealed from the great Redeemer of mankind, who 
to convince him that he was a prophet, and that he knew not 
only the characters of men, but even the secret thoughts of 
their hearts, immediately conversed with him on the very sub- 
ject he had been revolving in his mind. He did not, indeed, 
expose him before the company, by relating what he had said in 
secret; but with remarkable delicacy pointed out to Simon 
alone, the unreasonableness of his thought." " Simon," said 
the blessed Jesus, " I have something to say to thee. There 
was a certain creditor, who had two debtors ; the one owed five 
hundred pence, and the other fifty. And when they had noth- 
ing to pay he frankly forgave them both. Tell me therefore, 
which of them will love him most?" Simon answered and said, 
I suppose that he to whom he forgave most. And he said unto 
him, Thou hast rightly judged. And then immediately he ap- 
plied this short parable to the subject of the woman, on which 
the pharisee had so unjustly reasoned with himself. " Simon," 
continued our Saviour, " seest thou this woman ? I entered in 
to thine house, thou gavest me no water for my feet ; but she 
hath washed my feet with tears, and wiped them with the hairt 



\ 



LIFE OP CHRIST. 



of her head. Thou gavest me no kiss : but this woman, since 
the time 1 came in, hath not ceased to kiss my feet. My head 
with oil thou didst not anoint : but this woman hath anointed 
qj feet with ointment." Luke, vii. 44, &c. 

'Phis woman's kind services were in no danger of losing 
fceir reward from the blessed Jesus, who possessed the softer 
sad finer feelings of human nature in their utmost perfection. 
Accordingly he added, in pursuance to the kind invitation he 
had before made to weary and heavy laden sinners ; " Where- 
fore, I say unto thee, her sins, which are many, are forgiven ; 
for she loveth much : but to whom little is forgiven, the same 
lovelh little." Luke, vii. 47. 

The blessed Jesus having thus commended the conduct of the 
woman to the company, and rebuked, with great delicacy, the 
unjust suspicions of Simon, turned himself to the woman, and 
in the kindest manner, assured her. that " her sins were forgiven." 
But the power he assumed, in forgiving sins, greatly offended 
the Jews, who, not being acquainted with his divinity, considered 
his speech as derogatory to the honor of the Almighty. Jesus, 
however, contemned their malicious murmurs, and repeated his 
assurance, telling the woman, that her faith had saved her, and 
bade her depart in peace. 

The next day Jesus travelled from Capernaum to different 
parts of Galilee, going " through every village, preaching and 
shewing the glad tidings of the kingdom of God." Luke viii. I„ 
That is, he declared to the people the welcome tidings of the 
Almighty's being willing to be reconciled to the children of men, 
on condition of their repentance, and embracing the Gospel o 
the grace of God. 

Leaving Galilee, he repaired to Jerusalem, to keep the pass- 
over, being the second feast of that kind since his public minis- 
try. In this journey he was accompanied by certain pious wo» 
men, 44 who ministered to him of their substance." 



130 



LIFE OF CHRIST. 



CHAPTER XII. 

Miraculous Cure effected at the Pool of Bcthesda. — Reproof ,f 
the superstition of the Jews, in condemning the performance r/ 
necessary works on the Sabbath Day. — After doing many act) 
of mercy and wonder, our blessed Lord is visited by his Mother 
and his Brethren, a^a makes a spiritual reflection on thai 
incident. 

Our Lord had no sooner entered the ancient city of Jeru- 
salem, so long famous for being the dwelling-place of the Most 
High, than he impaired to the public bath, or pool, called, in the 
Hebrew tongue, " Bethesda," ihat is, " the House of Mercy* 
on account of the miracles wrought there, by the salutary effects 
of the water, at certain seasons. This bath was surrounded by 
five porches, or cloisteis, in which those who frequented the place 
were sheltered both from the heat and cold ; and were particularly 
serviceable to the diseased and infirm, who crowded thither to 
find relief in their -afflictions. 

These porches were now filled with a " great multitude of 
impotent folks, of blind, halt, withered, waiting for the moving 
of the water. For an angel w r ent dowr at a certain season, into 
the pool, and troubled the water: who oever then first, after the 
troubling of the water, stepped in, was made whole of whatso- 
ever disease he had." John, v. 3, 4. 

Such is the account of this miraculous pool, given us by St 
John the Evangelist. Many controversies have arisen concern- 
ing the -place, the lime, and the nature of the poo!; questions 
which will perhaps, never be answered, because the pool of Be- 
thesda is not mentioned by any of the Jewish historians. 

The time when this miraculous effect took place is not pre- 
cisely determined ; but it is almost universally agreed, that it 
could not be long before the coming of our Saviour ; and that 
the miracle was intended to lead us to the Son of God. For the 
gift of prophecy and of miracle had ceased among the Jews 
for above four hundred years ; and therefore, to raise in them 
a more ardent desire for the coming of the Messiah, and to in- 
duce them to be more circumspect in observing the signs of his 
coming, God was pleased to favor them with tin's remarkable 
sign at Bethesda. And as the descendants of Jacob, in the last 
times, were not only very obnoxious to the irruptions and tyran* 
ny of the Gentiles, but. had wholly lost their liberty; so God 
favored them with this eminent token of his favor, this wonder 
ful pool, that they might not despair of the promises made to 
their forefathers being fulfilled 



LIFE OF CHRIST. 



131 



The pool was situated near the Gate of Victims, which were 
figures of the propitiatory sacrifice of Christ, that they might 
be convinced that God iiad a regard to the posterity of Abra- 
ham, and the worship which he himself had established ; and 
might thus support themselves with the pleasing hope of the 
coming of the Messiah, the great angel of the covenant tr 
his temple. 

And as this miracle of the angel descending from heaven be- 
gan when the coming of the Messiah was at hand, to advise 
them of the speedy and near approach of that promised salva- 
tion ; so Christ entered these porches, which were situated with- 
out the temple, and performed the miracle we shall presently 
relate, to vindicate what was the true intent of this gift of heal- 
ing, namely, to lead men to himself, " the fountain opened for 
sin and uncleanness ;" and the waters were tioubled only at this 
certain season of the passover, or at other stated periods, and 
one only healed each time the angel descended, to show them at 
once the weakness of the law, and the great difference between 
that and the gospel dispensation ; and to teach them not to rest 
satisfied with the corporeal benefit only, as in the ministration of 
the angel, but to reflect attentively on the promises of the Mes- 
fiah's approaching advent. 

Having made these necessary remarks relative to the celebra- 
ted pool of Bethesda, we shall now return to the blessed Jesus, 
who thought proper to visit the porches of Bethesda, now crowded 
with persons laboring under various diseases. 

Among these objects of pity, was one who had labored under 
his infirmity no less than thirty-and-eight years. The length 
and greatness of this man's afflictions, which were well known 
to the Son of God, were sufficient to excite his tender compas- 
sion, and make him the happy object to demonstrate that his 
power of healing was infinitely superior to the sanative virtue 
of the waters : while the rest were suffered to remain in their 
affliction. 

Had not our Lord, at this time, restored any of them to 
health, he would have acted contrary to the general account 
which the Evangelists give of his goodness on other occasions, 
namely, " that he healed all who came to him." For such dis- 
eased persons, who left their habitations through a persuasion 
of his power and kindness, were proper objects of his mercy ; 
whereas the sick in the cloisters of Bethesda, were no more so, 
than the other sick throughout the whole country, whom he could 
have cured with a single word of his mouth, had he been pleased 
to utter it. 

Our compassionate Lord now approached the man whom he 
had singled out as the person on whom to manifest his power : 
he asked him whether he was desirous of being made whole 7 



132 



LIFE OP CHRIST. 



A question which must induce the man to declare publicly his 
melancholy case, in the hearing of the multitude, and consequently 
render the miracle more conspicuous. And as this was done on 
the sabbath-day, our blessed Saviour seems to have wrought it 
to rouse the sons of Jacob from their lethargy, and convince the 
inhabitants of Jerusalem, that the long-expected Messiah was 
now come, and " had actually visited his people." 

This distressed mortal beholding Jesus with a sorrowful 
countenance, and understanding that he meant, his being heale' 1 
by the sanative virtues of the waters, answered, in a plainti 
accent, " Sir, I have no man, when the water is troubled, to 
put me into the pool : but while I am coming, another steppeth 
down before me." John, v. 7. But the compassionate Redeemer 
of mankind soon convinced him that he was not to owe his cure 
to the salutary nature of the waters, but to the unbounded power 
of the Son of God ; and accordingly said to him, " Rise, take up 
thy bed, and walk." Nor was the heavenly mandate any sooner 
uttered, man the impotent man, to the astonishment of the 
multitude, " was made whole, and took up his bed and walked." 
John, v. 9. 

This great and miraculous cure could not fail of having a 
proper effect on the spectators : and his carrying h'.s bed on the 
sabbath-day, which the Jews considered as a profanation of that 
day of rest, tended greatly to spread the fame of the miracle over 
the whole city. Nor did the man scruple to obey the commands 
of his kind physician : he well knew that the person who had the 
power of working such miracles must be a great prophet; and 
consequently, that his injunction could not be sinful. He, there- 
fore, thought that he gave a sufficient answer to those Jews, who 
told him it was not lawful to carry his bed on the sabbath-d ry, tc 
say, lie that made me whole, the same said unto me, Take up 
thy bed, end walk " John, v. H, He that restored my r^^ngth 
in an instant, and removed, with a single word, a disease that had 
many years afflicted me, commanded me, at the same time, to 
take up my bed and walk ; and surely a person endued witn 
such power from on high, would not have ordered me to do any 
thing but what is truly right. 

The votaries of infidelity should remember, that this signal 
miracle was performed in an instant, and even when the patient 
did not expect any such favor, nor even know the person to whom 
he owed it. No one, therefore, can pretend that imagination had 
any share in performing it. In short, the narrative of this miracle 
of mercy sufficiently proves, that the person who did it was 
really divine. 

Soon alter this miracle, Jesus met, in the temple, the man he 
had healed at the poo] of Bcthcsda ; and took the opportunity 
f reminding him, that as he was now freed from an infirmity 



MFE OP CHRIST. 



133 



he had brought on nimself by irregular courses, he should be 
careful to abstain from them for the future, lest the Almighty 
should think proper to afflict him in a more terrible manner. 
The man, overjoyed at having found the divine Physician who 
had relieved him from his melancholy condition, repaired to the 
scribes and pharisees, and with a heart overflowing with gratitude, 
innocently told them, that it was Jesus who had performed on 
feim so astonishing a cure : being, doubtlessly, persuaded thai 
they would rejoice at beholding so great a prophet. 

But, alas ! this was far from being the case : the rulers of 
Israel, instead of being pleased with the accounts of his many 
stupendous works of niercy and kindness, attacked him tumul- 
tuously in the temple, and carried him before the Sanhedrim, 
probably with an intention to take away his life, merely because 
he had done good on the sabbath-day. 

Jesus, however, soon vindicated, by irrefragable arguments, 
the propriety of his works ; observing that in doing works of 
mercy and beneficence on the sabbath-day, he only imitated his 
heavenly Father, the God of Jacob, whose providence was con- 
tinually employed, without any regard to times or seasons, in 
doing good for the children of men. And, surely, he must be 
more than blind, who cannot discover that the Almighty, on the 
abbath as well as on other days, supports the whole frame of 
the universe ; and, by the invisible operations of his power, 
continues the motion of the heavenly bodies, on the revolution 
of which the vicissitudes of day and night, of summer and win- 
'er, so necessary to the production of the fruit of the earth, 
depend. 

But Jewish prejudice could not be overcome by argument. 
Nay, the very observation increased their malice, as he claimed 
a peculiar relation to God ; and by asserting that he acted like 
him, insinuated that he was equal to the Almighty himself. 

The Saviour of the world did not deny this conclusion ; 
showed that he acted agreeably to the will of God, and was 
equal with him in power, doing whatsoever he saw done by his 
Fainer : a convincing proof of his Father's love for him. " Ve- 
rily, verily, I say unto you, the Son can do nothing of himself 
but what he seeth the Father do ; for what things soever he 
doeth, these also doeth the Son likewise. For the Father 
loveth the Son, and sheweth him all things that himself doeth : 
and he will shew him greater works than these, that ye may 
marvel." John v. 19, 20. 

The blessed Jesus added, that he had not only power to 
heal the sick, but even to raise the dead : and that his Father 
had constituted him the universal Judge of the world: anct 
therefore, those who refused to honor him, refused to honor the 

12 



KM 



LIFE OF onmsT. 



Father. But, whoever believed on him should inherit eterna. 
life. 

And that they might not doubt of the t ruth of his mission, but 
that he was actually invested with the power of raising the dead, 
he desired them to remember the undoubted instances he had 
already given of it, in restoring the daughter of Jairus, and the 
widow's son, of Nain, to life : and, consequently, that he could, 
on any future occasion, exert the same power : " Verily, verily, 
I say unto you, The hour is coming, and now is, when the dead 
shall hear the voice of the Son of God : and they that hear shall 
live. For as the Father hath life in himself, so hath he given to 
. the Son to have life in himself ; and hath given him authority to 
execute judgment also, because he is the Son of man." John, 
v. 25, &a 

The blessed Jesus added to this, Be not surprised at the 
power of raising a few individuals from the dead, and the au- 
thority of inflicting punishment on a number of the human race *, 
I have a far greater power committed to me, even that of rais- 
ing all the sons of Adam, at the last day, and of judging and 
rewarding every one of them according to his works. " Mar- 
vel not at this ; for the hour is coming, in the which all that 
are in the graves shall hear ais voice, and shall come forth ; 
they that have done good unto the resurrection of life ; and they 
that have done evil unto the resurrection of damnation." John, 
v. 28, 29. 

The great day of tribulation will distinguish between the good 
and the evil ; for the tremendous Judge has been privy to a*' 
the actions of the sons of men, from the beginning to the end oi 
time ; nor has he any interest to pursue, or any inclination to 
satisfy, different from those of his neavenly Father. " And m\ 
judgment is just ; because I seek not mine own will, but the will 
of the Father, which hath sent me." John, v. 30. 

Nothing could more evince the character of our Lord, than 
these assertions ; though he did not require his hearers to be- 
lieve them merely on his own testimony ; he appealed to that 
of John, who was a burning and a shining light, and in whom 
for a time, they greatly rejoiced, because the prophetic spirit, 
which had so long ceased in Israel, was revived in that holy 
man. Nay, he appealed to a much greater testimony than that 
of John, even that of the God of Jacob himself, who was con- 
tinually bearing witness to the truth of his mission, by the many 
miracles he empowered him to perform ; and who, at his bap- 
tism, had, with an audible sound from the courts of heaven, de- 
clared him to be his beloved Soi* ; a sound which multitudes of 
people had heard, and probabh even some of those to whom he 
was now speaking, 



LIFE OP CIIIUST. 



135 



The Jews had long expected the Messiah : but they had ex- 
pected him to appear as a temporal prince, who would not only 
restore the former lustre of the throne of David, but infinitely 
augment it, and even place it over all the kingdoms of the earth 
And hence they were unwilling to acknowledge Jesus for their 
Messiah, notwithstanding the proofs of his mission were so un- 
deniable, because they must, in so doing, have abandoned all 
their grand ideas of a temporal kingdom. Our blessed Saviour, 
therefore, desired them to consult their own Scriptures, particu- 
larly, the writings of the prophets, where they would find the 
character of the Messiah displayed : and be fully convinced they 
were all fulfilled in his person. 

He also gave them to understand, that the proofs of his mis- 
sion were as full and clear as possible, being supported by the 
actions of his life, which in all ti.b^s agreed with his doc- 
trine : for he never teat hi tie 9^' tease of men, or assumed 
secular power, but w a vva^ s L^ocent and humble, though 
he well knew that th^c virtues made him appear little in the 
eyes of those who had no idea of a spiritual kingdom, but ex- 
pected the Messiah would appear in all the pomp of secular au- 
thority. 

In short, the fatal infidelity of the Jews was principally owing 
to their pride. They had long filled the minds of the people 
with grand ideas of the glory and power of the Messiah's king- 
dom : they had represented him as a potent prince, who was to 
appear at once, adorned with all the ensigns of power; and there- 
fore to have ascribed that august character to a^nere teacher of 
righteousness, destitute even of the ordinary advantages of birth, 
fortune, and erudition, would have been so plain a confession of 
their ignorance of the Scriptures, as must have exposed them to 
the ridicule and contempt of the whole people. 

Our blessed Saviour added, that he himself should not only be 
their own accuser to the God of Jacob, for their infidelity ; but 
Moses, their great legislator, in whom they trusted, would join 
in that unwelcome office ; for, by denying him to be the Messiah 
they denied the writings of that prophet, " For had ye," added 
he, " believed Moses, ye would have believed me ; for he wrote 
of me : but if ye believe not his writings, how shall ye believe 
my words V 9 John, v. 46, 47. 

Thus did the blessed Jesus assert himself to be the Son of God, 
the gieat Judge of the whole earth, and the Messiah promised 
oy the prophets : and at the same time gave them such convin- 
cing proofs of his being sent from God, that nothing could be 
said against them. 

Convincing as these proofs were, yet it did not in the least 
abate the malice of the scribes and pharisees ; for the very next 
sabbath upon his disciples plucking a few ears of corn as they 



136 



LIFE OF CHRIST. 



passed through the fields, and eating the grain after rubbing it 
out in their hands, they again exclaimed against this violation 
of the sabbath. But our blessed Saviour soon convinced them 
of their error, by showing, both from the example of David, 
and the constant practice of their own priests, who never omitted 
the necessary works of the temple on the sabbath-day, that 
works of necessity were often permitted, even though they broke 
a ritual command ; that acts of mercy were the most acceptable 
services to God, of any whatever ; that it was inverting the 
order of things, to suppose that " man was made for the sab- 
bath, and not the sabbath for the benefit of man." Adding, that 
if the service of the temple should be said to claim a particular 
dispensation from the law of the sabbath, he and his disciples, 
whose business of promoting the salvation of mankind was 01 
equal importance, might justly claim the same exemption ; as 
they were carrying on a much nobler work, than the priest who 
attended on the service of the temple. Thus did our blessed 
Saviour prove, that works of mercy should not be left undone, 
though attended with the violation of some of the most sacred 
institutions of the ceremonial law. 

Soon after this dispute with the scribes and pharisees, our 
blessed Saviour entered one of the synagogues of Jerusalem, on 
the sabbath-day, and found there a man whose right hand wa~ 
withered. 

i The pharisees, who observed the compassionate Jesus advance 
towards the man, didifiot doubt but he would heal him : and there- 
fore watched him attentively, that they might have something to 
accuse him of to the ^people. Their hypocrisy had arrived to 
that monstrous pitch, that they determined to injure his reputa 
tion, by representing him as a sabbath-breaker, if he dared to 
heal the man, while they themselves were profaning it by an 
action which would have polluted any day ; namely, of seeking 
an opportunity of destroying a person who had never injured 
them, but done many good actions for the sons of Jacob, and 
was continually laboring for their eternal welfare. 

The Saviour of the world was not unapprized of these mali- 
cious intentions. He knew their designs, and defied their impo- 
tent power, by informing them of the benevolent action he de- 
signed, though he well knew they would exert every art they 
were masters of, in order to put him to death. 

Therefore, when our Saviour ordered the man to show him- 
self to the whole congregation, in order to excite their pity, 
these hypocritical teachers declared, in the strongest terms, the 
unlawfulness of his performing even such beneficent actions, 
on the sabbath : " Is it lawful to heal on the sabbath-day ?" 
They did not, however, ask this question with an intention to 
hinder him from performing the miracle No, they had a very 



LIFE OP CHRIST. 



137 



different intention than that of accusing him. For they hoped 
he would have declared openly that such actions were lawful ; 
or, at least, make no reply to their demands, which they would 
have construed into an acknowledgment of what they asserted. 

Nor did our Lord fail to expose their malice and superstition ; 
and accordingly asked them, " Is it lawful, on the Sabbath-day, 
to do good or to do evil ? to save life, or to destroy it f* 
Luke, vi. 9. Is it not more lawful for me, on the Sabbath-day, 
to save men's lives, than for you to seek my death, without the 
least provocation 1 This severe rebuke would admit of no 
answer, and therefore they held their peace, pretending not to 
understand his meaning. He therefore made use of an argu- 
ment, which stupidity itself could not fail of understanding, and 
which all the art of these hypocritical sophists were unable to 
answer. " What man," said the blessed Jesus, " shall there be 
among you, that shall have one sheep, and if it fall into a pit 
on the sabbath-day, will he not lay hold on it and lift it out? 
How much then is a man better than a sheep ? Wherefore it is 
lawful to do well on the sabbath-day." Matt. xii. 11, 12. 

The former question they pretended not to understand, and 
therefore held their peace ; but this argument effectually silen- 
ced them, though they were determined not to be convinced. 
This unconquerable obstinacy grieved the spirit of the meek, 
the benevolent Jesus, who beheld them " with anger," that, if 
possible, an impression might be made, either on them, or the 
spectators. 

But at the same time that he testified his displeasure to- 
wards the pharisees, he uttered words of comfort to the lame 
man, bidding him stretch forth his hand : and he no sooner 
obeyed the divine command, " than it was restored whole as the 
other." 

This astonishing work, performed in the midst of a congre 
gation, many of whom, doubtless, knew the man while he labor 
ed under this infirmity, and in presence of his most inveterate 
enemies, must certainly have had a great effect on the minds oi 
the people, especially as they saw it had effectually silencSa the 
pharisees, who had nothing to offer, either against the miracle 
itself, or the reasonings and power of him who had perform^ 
d it. 

But though these whited sepulchres, as our blessed Saviour 
justly termed them, were silenced by his arguments, and aston- 
ished at his miracles, yet they were so far feom abandoning 
their malicious intentions, that they joined their inveterate ene- 
mies, the Herodians or Sadducees, in order to consult how 
they might destroy him : well knowing, that if he continued his 
preaching, and working of miracles, the people would wholly 
follow him, and their own power soon become contemptible 



138 



LlPli OV CHRIST. 



Jesus, however, thought proper to prevent their malicious de- 
signs, by retiring into Galitae, and there pursuing his benevolent 
purposes. 

This letreat could not, however, conceal him from the mul- 
titude, who flocked to him from all quarters, bringing with them 
the sick and maimed, who were all healed and sent away in 
peace. 

Some of his disciples, however, who still entertained the pop- 
ular opinion, that the Messiah would establish his kingdom b„y 
force, and bear down all opposition, were extremely mortified to 
find their master retreat from so weak an enemy. But had 
they read with attention the prophecy of Isaiah, they would 
have known that this weakness was one part of the Messiah's 
character. " Behold my Servant, whom I have chosen ; my 
Beloved, in whom my soul is well pleased : I will put my Spirit 
upon him. and he shall shew judgment to the Gentiles. He 
shall not strive nor crj, ; neither shall any man hear his voice 
n the streets. A bruised reed shall he not break, and smoking 
flax shall he not quench, till he send forth judgment unto vic- 
tory. And in his name shall the Gentiles trust." Matt. xii, 
18, &c. 

Though there are several small variations between this pro* 
phecy, as quoted by St. Matthew, and the original, in the book 
of Isaiah ; yet the sense in both places is the same. And we 
cannot help observing, that there is in this prophecy an evident 
difference between the publication of the Jewish religion, by 
Moses, and the Christian religion, by Christ. The doctrine of 
salvation, as taught by Moses, extended only to the single 
nation of the Jews ; whereas that published by the Messiah 
extended to every nation and people under heaven. Accord- 
ingly our blessed Saviour, by retiring into Galilee, fulfilled the 
first part of this famous prophecy : " He shall shew judgment to 
the Gentiles ;" for the Evangelist tells us, great multitudes came 
to him from beyond Jordan, and from Syria, about Tyre and 
Sidon. 

Being now returned into Galilee, there was brought unto him 
a blind and dumb man, possessed with a devil ; but Jesus, with 
a single word, cast out the evil spirit, and restored the noble 
faculties of sight and speech. A miracle so surprising could not 
fail of astonishing the numerous spectators, who now seemed con- 
vinced that the person endued with such remarkable power, could 
be no other than the Messiah. 

The pharisees, who were come thither from Jerusalem, filled 
with malice at seeing him perform so many miracles, impiously 
asserted, contrary to the conviction of their own minds, that 
they were wrought by the power of Beelzebub, the prince of the 
devils. 



LIFE OP CliRlSf . 



139 



So blasphemous a declaration could not be supposed to escape 
a censure from the Son of God, who addressing himself both 
to them and the people, demonstrated the absurdity of the ca- 
lumny, by an argument drawn from the common affairs of life. 
u Every kingdom," said the blessed Jesus, " divided against 
itself, is brought to desolation : and every city or house divided 
against itself shall not stand. And if Satan cast out Satan, he 
is divided against himself, how then shall his kingdom stand V* 
Your calumny is malicious and absurd ; it is malicious, because 
your own consciences are convinced of its falsehood ; and it is 
absurd, because Satan cannot assist me in preaching the king- 
dom of God, and destroying all the works of darkness, unless 
he be divided against himself, and destroy all the works of his 
own kingdom. Adding, & And if I by Beelzebub cast out dev- 
ils, by whom do your children cast them out ? therefore they 
shall be your judges. But if I cast out devils by the Spirit of 
(rod, then the kingdom of God is come unto you." Ye did not 
impute the miracles of your prophets to Beelzebub, but received 
them, on the evidence of their miracles, as the messengers of 
God. But ye reject me, who work greater and more numerous 
miracles than they, and impute them to the power of evil spirits, 
fs this conduct reconcileable ? These prophets, therefore, shall 
be your judges, they shall condemn you. But as it is true, 
that I cast out devils by the assistance of the Almighty, it fol- 
lows that the kingdom of God, so long expected, is going to be 
established. 

But this blasphemy, however great, may be forgiven you, 
because stronger and more evident proofs of my mission may 
convince you of your sins, and induce you to embrace the offers 
of eternal life. And the time is coming, when the Son of Man 
shall be raised from the dead, by the power of the Holy Ghost, 
the gifts of miracles showered on almost all believers, and the 
nature of the Messiah's kingdom more fully explained, in order 
to remove the foundation of your prejudice, the expectation of 
a temporal prince. But if you then shut your eyes, and speak 
evil against the Holy Ghost, by affirming that his gifts and 
miracles proceed from the prince of darkness, it shall never be 
forgiven you: because it is a sin you cannot possibly repent of, 
as no greater means of conviction will be offered ; but you shal 
be punished for it, both in this world, and in that which is to 
come. " Wherefore I say unto you, all manner of sin and 
blasphemy shall be forgiven unto men; but the blasphemy 
against the Holy Ghost shall not be forgiven unto men. And 
whosoever speaketh a word against the Son of Man, it shall be 
forgiven him : but whosoever speaketh against the Holy Ghost, 
it shall not be forgiven him, neither in this world, neither in the 
world to come." Matt. xii. 31 32. 



14U 



LIFE OF CHRIST. 



This solemn sentence, on the sin against the Holy Ghost, 
was probably now pronounced by our Saviour to awaken the 
consciences of the pharisees, by a sense of their danger, if they 
continued in such detestable calumnies, when their own hearts 
sufficiently told them, that they flowed entirely from malice and 
resentment. 

But all his reasonings and threatenings had no effect on this 
perverse set of mortals, who sarcastically answered, " Master, 
we would see a sign from thee." Strange stupidity ! had not 
he, a short time before, cast out a devil, and restored the facul- 
ties of sight and speech to the blind and dumb ? cleansed lepers, 
raised the dead, and even rebuked the winds and waves ? Were 
not these signs sufficient to convince the most bigoted mortal ? 
What therefore could these stubborn doctors of the law require I 
Well might the great Saviour of the world call them " a wickea 
and adulterous generation ;" for surely they could boast of no 
part of the faith and piety of Abraham, their great progenitor 
Persons of such incorrigible inclinations certainly merited nc 
indulgence ; and, accordingly, Jesus told them they should have 
no other sign given them, but what they every day beheld, 
the sign of the 'prophet Jonas, who by living three days and 
three nights in the belly of the whale, was a type of the Son of 
God, who should continue three days and three nights in the 
chambers of the tomb. Adding, that the Ninevites repentea 
at the preaching of the prophet Jonas ; and the queen of the 
South undertook a long j >urney to Jerusalem, to hear the wis- 
dom of Solomon ; but they refused to attend to the doctrines of 
an infinitely greater prophet than Jonas, or listen to one much 
wiser than Solomon. Concluding his discourse with a very ap- 
posite parable, tending to show the great danger of resisting 
conviction, and breaking through resolutions, as such actions 
tended entirely to render men more obdurate and abandoned 
than before. 

During this dispute with the phai sees, Jesus was informed 
that his mother and brethren, or kinsmen, were without, desir- 
ing to speak to him : upon which the blessed Jesus stretched 
out his hands towards his disciples, and said, "Behold my 
mother and my brethren ! For whosoever shall do the will of 
my Father, which is in heaven, the same is my brother, and 
sister, and mother." Matt. xii. 49, 50. This glorious truth 
should be stamped on the minds of all believers, as it shows that 
every one, of what nation or kindred soever, who is brought 
into subjection to the will of God, is allied to the blessed Jesus, 
and entitled to the salvation of God. 



LIFE OF CHRIST. 



141 



CHAPTER XI [I. 

Our Lord delivers many remarkable parables, and explains se- 
veral of them. — Returns to Nazareth, and commissions the 
Twelve Apostles, whom he had before selected as his constant 
attendants and followers, to disperse and preach the Gospel oj 
the kingdom of God, in divers places. — Circumstances of the 
death of John the Baptist 

The miraculous power of our blessed Lord, both in perform- 
ing the most astonishing acts, and confuting the most learned of 
the pharisaical tribe, who endeavored to oppose his mission and 
doctrine, brought together so great a multitude, that he repaired 
to the sea-side ; and for the better instructing the people, entered 
into a ship, and the whole multitude stood on the shore. Being 
thus conveniently seated, he delivered many precepts of the ut- 
most importance, beginning with the parable of the sower, who 
cast his seed on different kinds of soil, the products of which 
were answerable to the nature of the ground, some yielding a 
!arge increase, others nothing at all. By this striking similitude, 
the blessed Jesus represented the different kinds of hearers, and 
the different manner in which they are affected by the precepts 
of religion. Some wholly suppress the doctrines delivered, in 
others they produce the fruits of righteousness, in_ proportion to 
the goodness of their hearts. And surely a more proper para- 
ble could not have been delivered, when such multitudes came 
to hear his discourses, and so few practised the precepts, or pro- 
fited by the heavenly doctrines they contained. 

To vindicate the propriety of our Saviour's conduct, it may 
not be amiss here to observe, that parables were very familiar 
to the oriental nations, particularly those of Palestine, as we 
learn from the concurrent testimony of all the eastern writers ; 
and it was the general method, both of the old prophets, John 
the Baptist, and our blessed Saviour himself, to allude to things 
present, and such as immediately offered themselves. Our Sa- 
viour also, by using this manner of teaching, fulfilled the prophe- 
cies concerning the Messiah, relating to his method of instruc- 
tion ; it being foretold, " that he should open his mouth in 
parables ; and utter things which had been kept secret from the 
foundation of the world." It is therefore no wonder that the 
mysteries and secrets of the kingdom of heaven are generally 
the subject of our Saviour's parables ; his grand and fundamen- 
tal doctrines being delivered in clear, plain, and express terms, 
but sometimes heightened and enlivened by the addition of 
beautiful parables. Similitudes of this kind are* indeed, the 



42 



-iIPE OF CHRIST. 



most simple method of teaching, and best accommodated to the 
apprehension of the vulgar and unlearned, and very easy to be 
remembered, understood, and applied. At the same time, they 
are the finest veil for mysteries, and the best means of convict- 
ing the proud and obstinate, as well as concealing from them 
those truths which their perverseness and infidelity have rendered 
them unworthy of having more clearly displayed. 

But to return. The parable being finished, his disciples 
asked why he taught the people in parables ? to which he an- 
swered, " Because it is given unto you to know the mysteries of 
the kingdom of heaven, but to them it is not given. For who- 
soever hath, to him shall be given, and he shall have more abun- 
dance : but whosoever hath not, from him shall be taken away 
even that he hath. Therefore speak I to them in parables ; be- 
cause they seeing, see not ; and hearing, they hear not, neither 
do they understand." Matt. xiii. 11, &c. As if he had said, 
You, my beloved disciples, who are of a humble, docile temper, 
and are willing to use means, and resort to me for instruction, 
and the explanation of the truths I deliver ; to you it shall be no 
disadvantage, that they are clothed in parables. Besides, my 
discourses are plain and intelligible to all unprejudiced minds : 
truth will shine through the veil in which it is arrayed, and the 
shadow will guide you to the substance. But these proud, these 
self-conceited pharisees, who are so blinded by their own pre- 
judices, that they will neither hear nor understand a thing plainly 
delivered ; to them I preach in parables, and hide the great truths 
of the Gospel, under such metaphorical robes as will for ever 
conceal them from persons of their temper. They have, there- 
fore, brought upon themselves this blindness, that ii> seeing they 
see not, and this wilful deafness, that in hearing they hear not, 
neither do they understand. 

The blessed Jesus added, that there was no reason for their 
being surprised at what he had told them, as it had long before 
been predicted by the prophet Isaiah.- " By hearing ye shall 
hear, and shall not understand ; and seeing, ye shall see, and 
shall not perceive. For this people's heart is waxed gross, and 
their ears are dull of hearing, and their eyes have they closed ; 
lest at any time they should see with their eyes, and hear with 
their ears, and should understand with their heart, and should 
be converted, and 1 should heal them." Matt. xiii. 14, 15. 
There is some variation in the words, as quoted by the Evan- 
gelist, and those found in Isaiah, but the import of both is the 
same, and may be paraphrased in the following manner : " The 
sons of Jacob, shall, indeed, hear the doctrines of the Gospel, 
but not understand them ; and see the miracles by which these 
doctrines are confirmed, without perceiving them to be wrought 
by me ringer of God: not because the evidences produced by 



LIFE OF CHRIST. 



143 



the Messiah are insufficient, but because the corruption of then 
hearts will not suffer them to examine and weigh these eviden- 
ces ; for the sins of this people have hardened their hearts : their 
pride and vanity have shut their ears, and their hypocrisy and 
bigoted adherence to traditions and forced interpretations of 
the law and the prophets, have closed their eyes, lest the bril- 
liant rays of truth should strike their sight with irresistible force, 
and the powerful voice of divine wisdom force their attention, 
and command their assent ; being unwilling to be directed to the 
paths of righteousness which lead to the heavenly Canaan.'* 

Such are the reasons given by our blessed Saviour, for his 
teaching the people by parables ; and to enhance the great priv- 
ilege his disciples enjoyed, he added, that many patriarchs and 
prophets of old had earnestly desired to see and hear these 
things which the people now saw and heard, but were denied 
that favor ; God having, till then, showed them to his most emi- 
nent saints in shadows only, and as they lay brooding in the 
womb of futurity. " But blessed are your eyes, for they see ; 
and your ears, for they hear. For verily I say unto you, that 
many prophets and righteous men have desired to see those 
things which ye see, and have not seen them ; and to hear those 
things which ye hear, and have not heard them," Matt. xiii. 16. 

Our Lord having by these means excited the desire of his dis- 
ciples, proceeded to explain to them the parable of the sower, 
" The sower," said he, " sowed the word." The seed, therefore, 
implies the doctrines of true religion ; and the various kinds of 
soil the various kinds of hearers. The ground by the highway 
side, which is apt to be beaten by men treading upon it, is an 
image of those who have their hearts so hardened with impiety, 
that though they hear the gospel preached, it makes no impres- 
sion on their callous hearts, because they either hear it inatten- 
tively, or quickly forget the words of the preacher. And surely 
no similitude could more strongly represent this insensibility, 
and inattention, than the beaten ground, bordering on the high- 
way, into which this seed never entering, it is picked up by the 
fowls of the air, or trodden in pieces by the feet of passengers. 
" When any one heareth the word of the kingdom, and under- 
standeth it not, then cometh the wicked one, and catcheth away 
that which was sown in his heart ; this is he which received seed 
by the way-side." Matt. xiii. 19. 

We must not suppose, that the devil has the power of rob- 
bing hearers of their knowledge, by an immediate act of his 
own, because he is said to catch away the word sown in their 
hearts, but by the opportunities they give the deceiver of man- 
kind, for exerting his strong temptations, and particularly those 
which have a relation to their commerce with men : a circum- 
ttance that could not escape the observation of St. Luke, whc 



144 



LIFE OF CHRIST, 



tells us, that the seed was trodden down, or destroyed, Dy theix 
own headstrong lusts, which like so many birds, pinched with 
hunger,, devour the seed implanted in their minds. 

The rocky ground represents those hearers who so far receive 
the word into their hearts, that it discovers itself by good reso- 
lutions, which are, perhaps, accompanied with a partial refor- 
mation of some sins, and the temporary practice of some vir- 
tues. But the word has not sunk deep enough in their minds 
to remain constantly there ; its abode with them is only for a 
season : and therefore, when persecution ariseth for the sake of 
the Gospel, and such hearers are exposed to tribulations of any 
kind, the blade, which sprung up quickly, withers, for want of 
being watered with the stream of piety and virtue ; like the 
vegetable productions of the earth, when deprived of the enliven- 
ing rains and dews of heaven, and a want of earth to contain 
this balmy fluid, when the rays of the sun dart in full vigor upon 
them. <6 But he that received the seed into stony places, the 
same is he that heareth the word, and anon with joy reeeivetb 
it : Yet he hath not root in himself, but dureth for a while : foi 
when tribulation or persecution ariseth, because of the word, by 
and by he is offended." Matt. xiii. 20, 21. 

The ground encumbered with thorns, which sprung up with 
the seed, and choked it, represents all those who receive the 
word into hearts already filled with the cares of this, world, 
which will, sooner or later, destroy whatever good resolutions 
are raised by the word. The cares of the world are compared 
to thorns, not only because of their pernicious tendency in 
choking the word, but because they cannot be eradicated with- 
out great pain and difficulty. In this parable, the hearers of 
this denomination are distinguished from those who receive the 
seed on stony ground, not so much the effect of the word upon 
their minds, as the different natures of each ; for in both 
the seed sprung up, but brought forth no fruit. Those repre- 
sented by the stony ground have no depth of soil ; those by the 
thorny ground are choked by the cares of this world ; by the 
deceitfulness of riches, and the love of pleasures, which, sooner 
or later, will stifle the impressions of the word ; by which means 
they at last become as unfruitful as the former. But both are 
distinguished from those hearers represented by the seed sown 
by the highway side, that they receive the word, and, in some 
measure, obey its precepts. Whereas, the first never receive 
the word at all, hearing without attention ; or if they do attend, 
forget it immediately. " He also that received seed among the 
thorns, is he that heareth the word ; and the care of this world, 
and the deceitfulness of riches, choke the word, and he becometh 
unfruitful.'' Matt. xiii. 22. 



LIFE OP CHRIST. 



145 



In opposition tc these unprofitable hearers of the word, others 
are represented, whose goodness of heart, signified under the 
similitude of the soil, receive the word with gladness, and bring 
forth large increase. These are convinced of the truths de- 
livered, and practise them, though contrary to their prejudices, 
and opposite to their inclinations. All those bring forth, some 
a hundred-fold, some sixty, and some thirty, in proportion 
to the different degrees of strength in which they possess the 
graces necessa? y to the profitable hearing the word of righteous- 
ness. 

Having ended this interpretation of the parable of the sower, 
he continued his discourse to his disciples, explaining to them, 
by the similitude of a lighted lamp, the use they were expect- 
ed to make of all the excellent instructions they had and 
should receive from him. Their understanding, he told them, 
was to illuminate the world, as a brilliant lamp, placed in the 
centre of an apartment, enlightens the whole. He added, 
that though some of the doctrines of the Gospel were then 
concealed from the people, because of their prejudices, yet the 
time would come, when these doctrines should be preached 
openly and plainly through the world ; and therefore it was their 
duty, to whom God had given both an opportunity of hearing, 
and a capacity of understanding these doctrines, to listen with 
the utmost attention. " Is a candle brought to be put under 
a bushel, or under a bed, and not to be set on a candlestick ? 
For there is nothing hid which shall not be manifested : neither 
was any thing kept secret, but that it should come abroad. — . 
If any man have ears to hear, let him hear." Mark, jv, %l t 
22, 23. 

But as it was a matter of great importance that the disciples 
who were to publish the Gospel throughout the whole world, 
should listen with the closest attention to his sermons, he re 
peated his admonitions : adcung, that their present orivileget 
and future rewards should be both proportioned to the fidelity 
and care with which they discharged the important trust com- 
mitted to them. " Take heed what ye hear : with what measure 
ye mete, it shall be measured to you ; and unto you that hear 
shall more be given." Mark, iv. 24. 

Having explained these parables to his disciples, he turned 
himself to the multitude on the shore, and, in his usual endear 
ing accent, delivered the parable of the enemy sowing tares 
among the wheat ; and on their first appearance astonishing the 
husbandman's servants, who knew the field had been sowed 
with good seed ; and in order to free the wheat from such inju* 
rious plants, proposed to root them up. But this the husband- 
man absolutely refused, lest, by extirpating the one, they in 
jured the other ; adding, that he would take care, at the time 

13 



146 



LIFE OF CHRISU 



of harvest, to give orders to his reapers, that they should first 
gather the tares into bundles, and burn them, and afterwards 
carry the wheat to the granaries. " The kingdom of heaven,* 
said the blessed Jesus, " is likened unto a man, which sowed good 
seed in his field : But while men slept, his enemy came and 
sowed tares among the wheat, and went his way. But when 
the blade was sprung up, and brought forth fruit, then appeared 
the tares also. So the servants of the householder came, and 
said unto him, Sir, didst thou not sow good seed in thy field? 
From whence then hath it tares ? He said unto them, An enemy 
hath done this. The servants said unto him, Wilt thou then 
that we go and gather them up ? But he said, Nay : lest while 
ye gather up the tares, ye root up also the wheat with them. 
Let both grow together until the harvest : and in .lie time of 
harvest I will say to the reapers, Gather ye together first the 
tares, and bind them in bundles to burn them ; but gather the 
wheat into my barn." Matt. xiii. 24, &c. 

This parable of the tares being ended, he spake another, con- 
cerning the seed which sprung up secretly, representing the 
gradual and silent progress of the Gospel among the sons of 
men. He informed them, under this similitude, that the hus- 
bandman does not, by any efficacy of his own, cause the seed he 
casts into the ground to grow, but leaves it to be nourished by 
the teeming virtues of the soil, and the enlivening rays of the 
sun ; in the same manner Jesus and his apostles, having taught 
men the doctrine of true religion, were not by any miraculous 
force to constrain the wills, far less, by the terrors of fire and 
sword, to interpose visibly in the assistance of it ; but suffer it to 
spread by the secret influences of the Holy Spirit, till it attained 
its full effect. And as the husbandman cannot, by the most dili- 
gent observation, perceive the corn in this field extending its 
dimensions as it grows ; so the ministers of Christ were not, at 
the first planting of the Gospel, to expect to see it make quick 
progress through the world. 

The ministers of religion, must not, however, from hence 
imagine, that religion will flourish without their carefully and 
importunately pressing its precepts upon the minds of their 
hearers. The parable was spoken to inform the Jews in par- 
ticular, that neither the Messiah nor his servants would employ 
force to establish the kingdom of God, as they vainly expected 
the Messiah would have done ; and to prevent the disciples 
from fainting, when they saw that an immediate and rapid suc- 
cess did not attend their labors. " So is the kingdom of God, 
as if a man should cast seed into the ground, and should sleep, 
and rise night and day, and the seed should spring and grow 
up, he knoweth not how. For the earth bringing forth fruit of 
herself: first the blade, then the ear, after that the full corn 



JJFE OF CHRIST. 



14? 



in the ear But when the fruit is brought forth, immediately he 
putteth in the sickle, because the harvest is come." Mark, iv, 
26, &c. 

The next parable he spake to the multitude was that of the 
mustard-seed, which, though very small when sown, becomes, 
in Palesti) e, and other parts of the east, a full spreading tree. 
Intimating' to his audience, under this similitude, that notwith- 
standing the Gospel would at first appear contemptible, from 
the ignominy flowing from the crucifixion of its author, the 
strictness of its precepts, the weakness of the persons by whom 
it was= preached, and the small number and mean condition of 
those who received it ; yet being founded on truth itself, it would 
increase to an astonishing magnitude, filling the whole earth, 
and affoiCing spiritual nourishment to persons of all nations, 
who should enjoy all the privileges of the Messiah's kingdom, 
equally with the Jews. And surely a more proper parable 
could not have been uttered, to encourage his disciples to per- 
severe in the work of the ministry, notwithstanding it would 
in the beginning be opposed by the learned, the rich, and the 
powerful. " The kingdom of heaven is like to a grain of mus- 
tard seed, which a man took and sowed in his field. Which 
indeed is the least of all seeds ; but when it is grown, it is the 
greatest among herbs, and becometh a tree : so that the birds of 
the air come and lodge in the branches thereof." Matt, xiii 
31,32. 

Our blessed Saviour concluded his discourse to the multitude, 
with the parable of the leaven, to intimate the influence of the 
doctrine of the Gospel on the minds of particular persons. 
" The kingdom of heaven is like unto leaven, which a woman 
took and hid in three measures of meal, till the whole was 
leavened." Matt. xiii. 33. 

While Jesus was thus employed in his heavenly Father's bu- 
siness, his mother and brethren came a second time, desiring 
to see him. In all probability they feared that the continued 
fatigue of preaching would injure his health ; and were there- 
fore desirous of taking him with them, that he might refresh 
himself. But the blessed Jesus, who was never weary of doing 
good, answered ffis indulgent parent as before : " My mother 
and my brethren are these which hear the word of God and do 
it." Luke, viii. 21. 

Night approaching, Jesus dismissed the multitude, and re- 
turned to the house in Capernaum, where he abode, and there 
explained to his disciples the parable of the tares in the field. — 
The husbandman, said our blessed Saviour, is the Son of 
man ; the field, the Christian Church, planted in different parti 
of the world ; the wheat are those Christians who obey the pre- 
cepts of the Gospel, and are supported by the principles of the 



us 



LIFE OF CHIUST. 



Holy Spirit ; and the tares, the bad Christians seduced into 
the paths of vice, by the temptations of the devil. Our blessed 
Lord, therefore, by this parable, represented the mixed nature 
of the church on earth, the dismal end of the hypocrites, and 
those who forget God ; for these may deceive for a time, by as- 
suming the robes of virtue and religion ; yet they will not fail, 
sooner or later, to betray themselves, and show that they are 
only wolves in sheep's clothing. At the same time, however 
sincerely we may wish to see the church freed from her corrup- 
ted members, we must not extirpate them by force, lest, being 
deceived by outward appearances, we also destroy the wheat, 
or sound members. Wc must leave this distinction to the awful 
day, when the great Messiah will descend to judgment; for 
then a final separation will be made : the wicked cast into tor- 
ments, that will never have an end, but the righteous received 
into life eternal, where they " shall shine forth as the sun, in the 
kingdom of their father." Matt. xiii. 43. 

Our Lord, on this occasion delivered the parable of the 
treasure hid in the field, and of the pearl of great price. The 
former was designed to teach us that some meet with the Gos- 
pel, as it were by accident, and without seeking after it, agree- 
ably to the prediction of the prophet, " That God is found of 
them that seek him not" But with regard to the latter, it was 
designed to intimate, that men sometimes take the utmost pains 
to become acquainted with the great truths of the Gospel. And 
surely the similitudes, both of the treasure and pearl, are very 
naturally used to signify the Gospel ; the former, as it enriches 
all who possess it ; and the latter, because it is more precious 
than rubies. 

But that the disciples must expect that the Christian church 
would consist of a mixed multitude of people, the good blended 
with the bad, in such a manner that it would be difficult to sepa- 
rate them ; he compared it to a net cast into the sea, which 
gathered fish of every kind, good and bad, which were separa- 
ted when the net was drawn to land ; that is, at the last great 
day of account, when the righteous will be conveyed to life eter- 
nal, and the wicked cast into everlasting misery. 

Our blessed Saviour, having finished these parables, asked his 
disciples, if they understood them ? and upon their answering in 
ihe affirmative, he added, that every teacher of the Gr%pt> 
ought to resemble a person whose house was completely fur- 
nished, and brought "forth out of his treasures, things new and 
old." 

Soon after, Jesus left Capernaum, and repaired to Nazareth, 
where he had been brought up, and preached in the synagogue 
the glad tidings of the kingdom of God ; but his townsmen, 
though astonished at his doctrine, could not overcome the pre- 



LIFE OF CHRIST. 



149 



judices they had conceived against him, on account of the 
meanness of his family, and thence refused to own him for the 
Messiah. Our Saviour, finding them the same incorrigible per- 
sons as when he visited them before, departed from them, and 
taught in the neighboring villages. They, in common with all 
the Jews, were strangers to the true character of the Messiah, 
whom they considered as a temporal prince ; and therefore could 
not bear that a person so mean as Jesus appeared to be, should 
perform works peculiar to that idol of tneir vanity, a glorious 
triumphant secular Messiah. 

While our Lord resided in the neighborhood of Nazareth, 
he sent out his disciples to preach in different parts of Galilee, 
and to proclaim the glad tidings that God was then going to es- 
tablish the kingdom of the Messiah, wherein he would be wor- 
shipped in spirit and in truth. And in order that they might 
confirm the doctrines they delivered, and prove that they had 
received their commission from the Son of God, they were en- 
dowed with the power of working miracles. How long they 
continued their preaching, cannot be known, but it is reasonable 
to think they spent a considerable time in it, preaching in several 
parts of Judea. 

The miracles, which the apostles wrought, raised the expecta- 
tions of men higher than ever : the people were astonished to 
gee the disciples of Jesus perform so many miracles ; and then 
concluded, that our Saviour must be greater than any of the 
old prophets, who could not transmit the power they enjoyed 
to any other. This extraordinary circumstance could not fail 
of spreading his fame through the whole country : it even reach- 
ed the ears of Herod, the Tetrarch, who, fearing a person oi 
such extraordinary abilities, was very uneasy, which, some of 
his courtiers observing, endeavored to remove, telling him, that 
one of the old prophets was risen from the dead ; but this did not 
satisfy him, and he declared that he believed it was John the 
Baptist risen from the dead. " And he said unto his servants, 
This is John the Baptist ; he is risen from the dead, and there- 
fore mighty works do shew forth themselves in him." Matt* 
xiv. 2. 

The Evangelists having on this account mentioned John the 
Baptist, informs us that Herod had put him to death ; but when 
this happened is uncertain. 

It has already been observed, that Herod had cast John into 
prison for his boldness in reproving him for the adulterous com* 
merce m which he lived with his brother's wife. The sacred 
writers have not told us how long he continued in prison ; but 
it is plain from his two disciples, who came from him to our 
Saviour, that his followers did not forsake him in his melan- 
choly condition. Nay, Herod himself both respected and feared 

13. 



150 



LIFE OF CHRIST. 



him, knowing that he was highly and deservedly beloved by the 
people ; he consulted him often, and in many things followed 
his advice. But Herodias, his brother's wife, with whom he lived 
in so shameful a manner, being continually uneasy, lest Herod 
should be prevailed upon to set him at liberty, sought all oppor- 
tunities to destroy him ; and at last an incident happened, which 
enabJed her to accomplish her intention. 

The king having, on his birth-day, made a great feast for his 
friends, she sent her daughter Salome, whom she had by Philip, 
her lawful husband, into the saloon, to dance before the king and 
his guests. Her performance was remarkably elegant, and so 
charmed Herod, that he promised, with an oath, to give her what- 
ever she asked. 

Having obtained so remarkable a promise, she ran to hei 
mother, desiring to know what she should ask ? and was instruct- 
ed by that wicked woman, to require the head of John the Baptist. 
Her mother's desire, doubtless, surprised Salome, as she could 
not possibly see the use of asking what would be of no service 
to her. But Herodias would take no denial, and peremptorily 
insisted on her demanding the head of the Baptist. According- 
ly, she returned to Herod, " I will thou give me, by and by, in 
a charger, the head of John the Baptist." 

So cruel a request thrilled every breast ; the gaiety of the 
king vanished ; he was vexed and confounded. But be- 
ing unwilling to appear either rash, fickle, or false, before a 
company of the first persons of his kingdom for rank and cha- 
racter, he commanded the head to be given her : not one of the 
guests having the courage to speak a single word in behalf of 
an innocent man, or attempt to divert Herod from his mad pur- 
pose, though he gave them an opportunity of doing it, by sig- 
nifying to them that he performed his oath, merely out of re- 
gard to the company. Tfous Herod, through a misplaced re- 
gard to his oath and his guests, committed a most unjust and 
cruel action ; an action that will for ever brand his memory 
with dishonor, and render his very name detestable to the latest 
oosterity. 

Soon after the command w T as given, the head of that venera- 
ble prophet, whose rebukes had struck Herod with awe in his 
loosest moments, and whose exhortations had often excited him 
to virtuous actions, was brought, pale and bloody, in a charger, 
and given to the daughter of Herodias, in the presence of all the 
guests. 

The young lady eagerly received the bloody present, and 
carried it to her mother, who enjoyed the whole pleasure of 
revenge, and feasted her eyes with the sight of her enemy's 
head, now silent and harmless. But she could not silence the 
name of the Baptist ; it became louder, filling the earth and 



LIFE OF CHRIST. 



151 



heavens, and publishing to every people and nation this woman's 
baseness and adultery. 

Thus fell that great and good man, John the Baptist, who 
was proclaimed, by our blessed Saviour himself, to be " more 
than a prophet." Josephus tells us that his whole crime consist- 
ed in exhorting the Jews to the love and practice of virtue ; and, 
tn the first place, to piety, justice, and regeneration, or new- 
ness of life ; and not by the abstinence from this or that particu- 
lar sin, but by an habitual purity of mind and body. 

It may not be improper on this occasion, to hint, that the 
history of this birth-day, transmitted to posterity in the Scrip- 
tures, stands a perpetual beacon, to warn the great, the gay, 
..a the young, to beware of dissolute mirth. Admonished by 
«o fatal an example, they should be more careful to maintain, ia 
the midst of their jolfky, an habitual recollection of spirit, lest 
reason, at any time, enervated by the pleasures of sense, should 
slacken the rein of wisdom, or let it drop, though only for a 
moment ; because their headstrong passions, ever impatient 01 
control, may catch the opportunity, and rush with them into 
follies, whose consequences will be unspeakably, perhaps eternal- 
ly bitter. 



CHAPTER XIV. 

Our Lord adds to the confirmation of his Mission and Doctrine, 
by working a miracle in the wilderness of Bethsaida. — The 
people, struck with the power and grace of the blessed Jesus, 
propose to raise him to the earthly dignity of King. — Peter, 
by means of his blessed Master, performs a miracle in walking 
upon the sea. — Our Lord's improvement of the miracles wrought 
in the Wilderness, introduced in a Discourse delivered in the 
Synagogue of Capernaum. 

The disciples were so alarmed at the cruel fate of the Bap- 
tist, whose memory they highly revered, that they returned 
from their mission, and assisted in performing the last offices 
to the body of their old master, many of the apostles having 
been originally disciples of John. As soon as these pious rites 
were over, they repaired to Jesus, and told him all that had 
happened. 

Their compassionate Master, on hearing this melancholy 
news, retired with them by sea into a desert place, belonging 
to Bethsaida, that by retirement, meditation, and prayer, they 



15S 



LIFE OF CHRIST. 



might be refreshed and recruited for their spiritual labors , and 
at the same time, leave an example to us that we should often 
retire from the noise and hurry of the world, and offer up the 
most fervent prayers to our heavenly Father. 

But the multitude attended so closely, that their departure 
was not long concealed ; and great numbers of people repaired 
to the place, where they supposed Jesus and his disciples had 
secluded themselves. Struck with the greatness of his miracles 
on those that were sick, and anxious to hear more instructions 
from the mouth of so divine a teacher, no difficulties were too 
great for them to surmount, nor any pfoo® too retired for them to 
penetrate, in search of their admired preacher. 

Nor was the beneficent Saviour of the world regardless of their 
pious esteem. He saw them, he was " moved with compassion" 
towards them, because they were as sheep not having a shepherd, 
multitudes of people without a pastor, a large harvest without 
laborers ; motives abundantly sufficient to excite compassion in 
the Son of God. 

The situation of those numerous throngs of people scattered 
abroad, without a guide, without a guardian ; a large flock of 
defenceless sheep, without a single shepherd to defend them from 
the jaws of the infernal wolf, was truly deplorable ; the blessed 
Jesus, therefore, that " good Shepherd, who came to lay down 
his life for the sheep," was moved with pity towards them: 
the same pity which brought him from the courts of he, ;eii, 
for the sake of his lost and wandering sheep in the deser* now 
brought him to this multitude of people, whom he instru ed in 
the doctrines of eternal life ; and with his usual goodness healed 
all the sick among them. 

Intentionally devoted to teaching and healing the people, our 
blessed Saviour did not perceive the day to wear away, and that 
the greatest part of it was already spent: but his disciples, too 
anxious about the things of this world, thought proper to ad- 
vise him of it ; as if the Son of God wanted any directions from 
man. The day, said his disciples, is now far advanced, and 
the place a solitary desert, where neither food nor lodging can 
be procured: it would therefore be convenient to dismiss the 
people, that they may repair to the towns or villages, on tne 
borders of the wilderness, and provide themselves with food and 
lodging ; for they had nothing to eat. 

But our Lord prevented that trouble by telling them there 
was no necessity for sending the people away to procure victuals 
for themselves, as they might satisfy the hunger of the multi- 
tude, by giving them to eat. And at the same time, to prove 
what opinion his disciples entertained of his power, addressed 
himself to Philip, who was well acquainted with the country, and 
said, " Whence shall we buy bread, that these may eat P 



LIFE OP CHRIST. 



Philip, astonished at the seeming impossibility of procuring a 
supply for so great a multitude, with the small sum of money 
which he knew was their all, and forgetting the extent of his 
Master's power, answered, " Two hundred penny worth of bread 
is not sufficient for them, that every one or" them may take a lit 
le." John, vi. 7. 

Our blessed Saviour might now have put the same question 
to Philip, that he did on another occasion : " Have I been so 
long a time with you, and yet hast thou not known me, Philip V* 
John, xiv. 9. Hast thou beheld so many miracles, and art still 
ignorant that I can supply food, not only for this people, but 
for all the sons of men, and for "the cattle upon a thousand 
hills?" 

But he contented himself with answering, " Give ye them to 
eat." The twelve, not yet comprehending the design of their 
Master, repeated the objection of Philip ; but added, that they 
were willing to expend their whole stock, in order to procure as 
large a supply as possible. " Shall we go," said they, " and buy 
two hundred pennyworth of bread, that they may eat V 

But this was by no means the design of their great Master, 
who, instead of making a direct answer to their question, asked 
them, " How many /oaves have ye ?" How much provision can 
be found among this multitude? Go and see. 

The disciples obeyed the command of their Master ; and 
Andrew soon returned, to inform him, that the whole stock 
amounted to no more than five barley-loaves, and two small 
fishes ; a quantity so inconsiderable, that it scarcely deserved 
notice. " What are they," said this disciple, " among so many ?" 
What, indeed, would they have been among such a multitude of 
people, if they had not been distributed by the creating hand of 
the Son of God ? 

Jesus, notwithstanding the smallness of the number, ordered 
them to be brought to him ; and immediately commanded the 
multitude to sit down on the grass, with which the place 
abounded, directing his disciples at the same time to range them 
in a regular order, by hundreds and fifties in a company, each 
company forming a fong square, containing a hundred in a rank, 
and fifty in a file, that the number might be more easily ascer 
tained, and the people more regularly served. 

In obedience to his command, the people sat down in the 
manner they were ordered, big with the expectations of what 
this uncommon preparation portended : while the great Master 
of the banquet stood ready to supply the necessities of all his 
guests ; a banquet where, though they had no canopy but the 
azure sky, no table but the verdant turf, where their food was 
only coarse barley-bread and dried fishes, and their drink only 
water from a bubbling fountain, yet displayed more real gran 



LIFE OF CHRIST. 



deur, by the presence of the divine Master of it, than the royal 
feast of gorgeous Ahasuerus, or the splendid entertainment of the 
imperious Nebuchadnezzar. 

The multitude being seated, Jesus took the loaves and fishes 
into his hands in the sight of all the people, that they might be 
convinced of the small quantity of provisions that were then 
before thern, and that they could only expect to be fed by his 
supernatural power. But that hand, which had constantly sus- 
tained nature, could now easily multiply these five loaves and 
two fishes : for, as the Psalmist elegantly observes, * He open- 
eth his hand, and filleth all things living with plenteousness.* 
Accordingly, he looked up to heaven, returned thanks to God, 
the liberal giver of all good things, for his infinite beneficence in 
furnishing food for all flesh, and for the power he had conferred 
on him, of relieving mankind by his miracles, particularly for 
that he was about to work. This done, he blessed them, and so 
peculiarly efficacious was his blessing, that these five barley- 
loaves and two fishes were multiplied into a quantity sufficient 
to supply the wants of five thousand men, besides women and 
children, who, on the most favorable supposition, must amount 
to an equal number. " And Jesus took the loaves, and when he 
had given thanks, he distributed to the disciples, and the disciples 
to them that were set down ; and likewise of the fishes, as much 
as they would." John, vi. 1 1. 

Thus did the compassionate and powerful Redeemer feed at 
least ten thousand people with five barley-loaves and two small 
fishes, giving a magnificent proof both of his power and good- 
ness. For after all had eaten to satisfy, they took up twelve 
baskets full of the broken pieces, a much larger quantity than 
was at first set before our Lord to divide. 

Miraculous work ! But what is too hard for God ? What is 
impossible to Omnipotence ? Strange perverseness of the sons 
of men, that after such manifestations of Almighty power, they 
should incredulously doubt, or impiously distrust, the providence 
and fatherly care of this sovereign, this infinitely gracious Being, 
into whose hands the Father hath delivered this world, and all its 
concerns ! We are his by right of creation and redemption, and 
him we are bound to serve ; and blessed are they who have so 
kind a Master, so compassionate a Father. 

The literal account of this miracle, as recorded by the 
several Evangelists, is very plain, as well as circumstantial ; 
and it is remarkable, that the circumstances of the place and 
time tended to magnify its greatness. The place was a desert, 
where the/e was no possibility of procuring any sustenance. 
Had he done this mighty work in any of the towns or villages 
round about, the pharisees in those days, and the infidels of 
ours, might have objected, that he had received secretly 



IJPE OP CIIIUST. 



155 



some supplies ; out this, in the present case, was impossible 
The time was the evening ; the people had been ail the day- 
fasting, and consequently were ready for their meal ; had it 
been done in the morning, they might have said, either that the 
people had been just refreshed, or were not hungry ; con- 
sequently, the miracle not great. But the time and place 
wholly removed all objections of this kind, and proved, be- 
yond the possibility of doubt, that God can furnish a table in 
the wilderne^j. 

We should learn from this great miracle to remember, That 
it is this Lord who every year blesses mankind with plentiful 
supplies of every thing necessary ; it is this Lord who, agree- 
ably to the emphatical words of David, " visiteth the earth, and 
blesseth it ; who maketh it very plenteous ; who watereth her 
furrows, and sendeth rain into the little vallies thereof ; who 
maketh it soft with showers, and blesseth the increase of it; 
who crowneth the year with his goodness, while his clouds drop 
fatness ; making the valleys stand so thick with corn, that they 
laugh and sing :" whose beneficent hand and liberal bounty 
call for all their praise, and claim all their thankfulness. For 
however inattentively we may behold this mighty work of Om- 
nipotence, it is no less a miracle, that our Lord should every 
day support and feed the whole race of mankind, and all the 
creatures of his hand, than that Christ should feed five thousand 
with five loaves and two fishes ; for what proportion does five 
thousand bear to those myriads of men, who are daily fed from 
the fruits of the earth ? the increase of which is equally a miracle 
with the increase of the bread and loaves, by the blessing of 
Jesus ! How small is the seed sown, when compared with the 
produce ! It is carried out in handsful, and brought home in 
sheaves : and who can tell by what secret operations this won- 
derful effect is wrought ? Nature is equally wonderful hi all 
her works, as in this particular : and the Divinity, to an atten- 
tive observer, equally visible in these regular productions, 
as in miraculous supplies afforded; equally seen in the wine 
produced from the moisture of the earth, filtrated through the 
branches of the vine, as in that instantaneously made from 
water at the marriage in Cana ; equally seen in the corn grad- 
ually ripened and made into bread for the support of man- 
kind, as in the bread miraculously blessed to the support of 
the five thousand. But the constant repetition of these surpri- 
sing operations renders them common, and, being common, they 
are less observed. Our heavenly Father, therefore, condescends 
to deviate from the common order of things to rouse and awa- 
ken our attention. But if we are dead and utterly inattentive 
to the work of God in nature, where we see the divine magnifi- 
cence and bounty so visibly, so richly displayed, there is too 



f56 



LIFE OF CHRIST 



much reason to fear, that outward miracles will not now awa 
ken us. We are, however, apt to deceive ourselves in this 
respect, and are often led to conclude, that had we been present 
at so stupendous a miracle, as that we are contemplating, we 
should have adored the divine hand that wrought it, and never 
have forsaken the blessed Jesus. But, alas ! if all the displays 
of God's divine power in the works of creation, if all the evi- 
dences of his omnipotence, if the continual supplies of his boun- 
ty, and the most legible characters of his adorable love, writtf 
upon all the creatures of his hand, will not elevate our grate i ii 
and rejoicing hearts to him, there is great reason to fear, inat 
had we seen the blessed Jesus feed five thousand men with five 
barley-loaves and two small fishes, had we ourselves been par- 
takers of this miraculous banquet, we should have acted like 
many who really enjoyed these privileges, and have turned 
away at some of his hard sayings, " and walked no more with 
him." 

But to return. The people, when they had seen the Saviour 
of the world perform so stupendous a miracle, were astonished 
above measure ; and in the height of their transport, purposed 
to take Jesus by force, and make him a king, concluding, that 
he must then assume the title of the Messiah, whose coming they 
had so long earnestly expected, and under whose reign they 
expected all kinds of temporal felicities. 

But our Lord, well knowing the intentions of the multitude 
and the inclinations of his disciples to second them, ordered 
the latter to repair immediately to their boat, and sail for Beth- 
saida, while he sent away the multitude. They would, it seems, 
gladly have detained the people, with whom they fully agreed 
in sentiments ; and even lingered till he constrained them to get 
into the boat; so fully were they still possessed, that their 
Master was to take the reins of government, and become a 
powerful prince over the house of Jacob. 

The people suffered the disciples to depart without the least 
remorse, as they saw that Jesus did not go with them. 

Perhaps they imagined he was sending them away to provide 
such things as they had need of. Nor did they refuse to dis- 
perse, when he commanded them, purposing to return in the 
morning, as we find they actually did. 

Having thus sent the disciples and the multitude away, Jesus 
repaired himself to the summit of a mountain, spending the eve- 
ning in heavenly contemplations and ardent prayers to his Al- 
mighty Father. 

But the disciples, meeting with a contrary wind, could not 
continue their course to Bethsaida, which lay about two leagues 
to the northward of the desert mountain, where the multitude 
were miraculously fed. They, however, did ail in their power 



LtFF. OF CHRIST. 



t5T 



to land as near that city as possible, but were tossed up and down 
all night by the tempest: so that at the conclusion of the fourth 
watch, or five o'clock in the morning, they were not above a 
league from the shore. 

Their divine Master beheld, from the mountain, the distressed 
situation ; but they were ignorant of his presence, though he 
was now coming to their relief. From hence we should learn, 
when the stormy billows of affliction assault and seem ready to 
overwhelm us, not to despair of relief: for he who beholds 
every particular of our distress hath not " forgotten to be gra- 
cious," but will surely come to our assistance, and work our de- 
liverance in a manner altogether unexpected. He often calms 
the storm of affliction that surrounds us, and commands the 
bellowing waves of distress to subside. Human wisdom, in- 
deed, is often at a loss ; it can discover no hopes of deliverance, 
nor see any way to escape : but the Almighty can easily effect 
the one, or point out the other. 

Such was the state of the disciples ; they were tossed by 
boisterous waves, and opposed in their course by the rapid cur- 
rent of the wind, so that all hopes of reaching the place intended 
were vanished : when, behold, their heavenly Master, to assist 
them in this distressful situation, comes to them walking on 
the foaming surface of the sea. Their Lord's approach filled 
them with astonishment : they took him for one of the apostate 
spirits, and shrieked for fear. Their terrors were, however, 
soon removed ; their great and affectionate Master talked t& 
them, with the sound of whose voice they were perfectly ac- 
quainted. " Be of good cheer," said the blessed Jesus, " it is 
I : be not afraid." 

Peter, a man of warm and forward temper, beholding Jesufl 
walking on the sea, was exceedingly amazed, and conceived 
the strange desire of being enabled to perform so wonderful aa 
action. 

Accordingly, without the least reflection, he immediately 
begged, that his Master would bid him come to him on the 
water. He did not doubt but that Jesus would gratify his re- 
quest, as it sufficiently intimated that he would readily undertake 
any thing, however difficult, at the command of his Saviour. 
But it appeared, that his faith was too weak to support him 
that height of obedience to which he would have willingly soared. 
To convince this forward disciple of the weakness of his faith, 
and render him more diffident of his own strength, our blessel 
Saviour granted Peter his request. He ordered him to come t* 
him upon the water. 

Peter joyfully obeyed his divine Master : he left the boat* 
and walked on the surface of the sea. But the wind increasing, 
made a dreadful noise, and the boisterous waves at the snnf* 

14 



158 



LIFE OF CHRIST 



time threatened every moment to overwhelm him. His faith 
now staggered, his presence of mind forsook him ; he forgot that 
his Saviour was at hand ; and in proportion as his faith decreased, 
the waters yielded, and he sunk. In this extremity he looked 
ftround for his Master ; and on the very hrink of being swallowed 
up, cried, " Lord, save me !" His cry was not disregarded by 
his compassionate Saviour ; " he stretched forth his hand and 
caught him, and said unto him, O thou, of little faith, wherefore 
(Jidst thou doubt V 9 

i Peter was convinced before he left the ship, that it was Jesus 
vrfao was coming to them on the water ; nor did he even doubt 

t f^hen he was sinking, because he then implored his assistance. 
Jgijt when he found the storm increase, and the billows rage more 
lutfrilfily than before, his fears suggested, that either his Master 
vw^ukl be unable or unwilling to support him amidst the frightful 
ftjj&gto of the tempest. 

His fears were therefore both ireasonable and culpable : 
U^feja^onable, because the same pov srj that had enabled him to 
Wjalk !o;n;-.tihe surface of the deep, \ as abundantly sufficient to 
^^pojtfih^^there, notwithstanding all the horrors of the storm ; 
QuJ ; pal>l% /because he considered his Master as unable to pre- 
^•verhijtjy.'orithat he paid no regard to his promise ; for Jesus 
te^liYitfUia%s< promised him his assistance, when he granted this 
f^ftjion.^ : TrU-s circumstance should teach us not to be presump- 
i^Qus, M^'A selfr&uflcient ; nor to rush on dangers, and fly in the 
%eej^QppQ§HioM unless there is a necessity for so doing. We 
g!#£ul4?«eMerf refuse to undertake any action, however difficult, 
^Ji$V i th$..&3ijsej of.-. -$!irist calls upon us ; or abandon the paths of 
virtue from a fear of the resentment of the children of this 
WH'M;-&h8li> We JshftuJ-d, .-,at the same time, be careful not to go 
ffti)tj tea* <than i necessity; obliges us, lest, like Peter, we repent our 

This miracle alarmed the disciples, for though they had so very 
l^ejy; seen the miracle of the five loaves, they did not seem to 
hfrfiu iWor&l formed, a, proper 'idea of his power ; but being now 
p$r { s^ajde'd?^a>t ke ; cotikl be no Either than the expected Messiah, 
^#r?S£&fPe 1 ^^pfi(i/;htiTi, saying, Of a truth, thou art 

tteSWof , God," | ; | Mtik MV&m* C 

©/ ^!(i^vio^r^s^en>s?tO have confirmed this miracle, by workin s 
*ftl^her ifoar.' Ulje.- Bvai|igei;is-ts tell us,; that he had no sooner enter- 
IjjfltthP $i:m4nhn&&d>:Xhe tkogfeqm \ bf the storm, than they ar« 
* ( 4t- ;>be i j rij.ftoe ? ? \YW^iei'i dth©>? n^ere going. " Then they 
t&Ji&ftR-ly (yeefi!Me;i hiini inW the shijp^i and immediately the ship 
was ai trie ianii, whirher they went." John, vi. 21. 

t jfJ^h?#j<->ftiM LeM idiseM)ar(k'edp tiid inhabitants of the neigh- 
t>§iYM^- 3 <poaiin .^urji { i tp ; thi trv . bi idagi rtg wiifc them all those that 
Wflffoaiffh. $*>oWhetf w^Wojy^^efli'bdbiii^.aiiJst he remeipbeied* 

H 



Uf '* W» i'H«l?'l 159 

that though Jesus ordinarily resided in the neighborhood ot 
Capernaum, yet he had been absent ever since his visiting Naz- 
areth, and therefore, it is natural to think, that the inhabitants, 
on his return, would not omit the opportunity of bringing 
their sick in such prodigious crowds, that it seems our blessed 
Saviour did not bestow particular attention on each of them ; 
and this was the reason for their beseeching him, " that they 
might only touch the hem of his garment ; and as many a* 
touched were made perfectly whole." Matt. xiv. 36. 

The virtue of that power by which he wrought these things 
lay not in his garments, for then the soldiers, who seized them at 
his crucifixion, might have wrought the same miracles ; but it 
was because Jesus wished it to be so. It was now the ac- 
ceptable time, the day of salvation, foretold by Isaiah, and 
Christ's power was sufficient to remove any distemper what- 
soever. 

It has been mentioned th: M our blessed Saviour, after miracu- 
lously feeding the people, or- Ved them to disperse, and retire 
to their places of abode. v/ 

The former command they obeyed, but instead of complying 
with the latter, they stayed In the neighborhood of the desert 
mountain ; and observing that no boat had come hither, since 
the disciples left their Master', they concluded that Jesus still 
continued in that place, and had no design of leaving his atten- 
dants. Hence they were persuaded, that though Jesus hud 
modestly declined the honor of being made a king, he would 
accept it the next day ; especially as they might fancy his dis- 
ciples were despatched to the other side, with no, other intent ion 
than to prepare every thing necessary for that purpose. Uopefc 
like these, animated them to continue in this solitary wilderness, 
and take up their lodgings in the caverns of the rocks and moun- 
tains, notwithstanding their difficulties were greatly increased by 
the raging of the storm. 

But no sooner did the cheering rays of light appear, than 
the multitude left their retreat, and searched for Jesus hi every 
part of the mountain, to the summit of whieh they had seen 
him retire. Finding their search in vain, they concluded that 
he must have departed for the other side, in some boat belong- 
ing t9 Tiberias, which had been forced by the storm to take 
shelter in a creek at the foot of the mountain. Accordingly, 
they repaired to Capernaum, where they found him in the 
synagogue, teaching the people ; and could not help asking him 
with some surprise, " Rabbi, when earnest thou hither V Jokn, 
vi, 25. 

To this question our Lord replied, that they did not seek 
him because they were convinced by his miracles of the truth 
of his mission, but because they hoped to be continually fed in 



t 



me same nuiacuioub maniiei as bciuru. Verny, verny, 1 saj 
unto you, ye seek me, not because ye saw the miracles, but be 
cause ye did eat of the loavos and were filled." These are the 
views which induce you to follow me ; but ye are entirely m s- 
iaken ; for happiness does not consist in the meat that perishei% 
nor is it that sort of meat you must expect to receive from the 
Messiah. Mere animal foods, which please and delight the 
body only, are not the gifts he came down from heaven to be- 
stow ; it is the meat that endureth to everlasting life, divine 
knowledge and grace, which, by invigorating all the faculties 
of the soul, make it at once incorruptible and immortal : neither 
ought ye to follow the Son of man with any intention to obtain 
the meat that perisheth ; but in the hope of being rewarded 
with the meat that endureth to everlasting life. " Labor not 
for the meat w T hich perisheth, but for that meat which* endureth 
unto everlasting life, which the Son of man shall give unto you: 
for him hath God the Father sealed." John, vi. 27. 

The Jews, who were accustomed to the metaphors of meat 
and drink, as they are frequently found in the writings of their 
own prophets, to signify wisdom and knowledge, might easily 
have understood what our blessed Saviour meant by the meat 
" enduring to everlasting life." They, however, entirely mis- 
took him ; imagining that he spake of some delicious healthful 
animal food, which would render them immortal, and which was 
only to be procured under the government of their great Mes- 
siah. It is herefore no wonder that this exhortation should so 
greatly affect them, that they asked him what they should do to 
erect the Messiah's kingdom, and obtain that excellent meat which 
he said God had authorized him to give to his followers ? 

The Jews were elated with the prospect of the mighty empire 
the promised Messiah was to establish ; and, doubtlessly, ex- 
pected that Jesus would have bidden them first to rise against 
the Romans, vindicate their own liberties, and then establish in 
every country, by the terror of hre and sword, the authority ol 
that powerful prince so long expected by the Jewish nation. 
To convince them, therefore, of their mistake, and inform them 
what God really required of them, towards erecting the Messiah's 
kingdom, Jesus told them, that they should believe on the person 
sent to them from the God of Jacob; but at this answer they 
were exceedingly offended. They were persuaded that he could 
not be the Messiah promised in the law and. the prophets, who 
took no care to erect a temporal kingdom. And some of them, 
more audacious than the rest, had the confidence to tell him, 
that smce he assumed the character of the Messiah, and required 
them to believe in him as such, it was necessary that he should 
perform greater miracles than either Moses or any of the old 
prophets, if he was desirous of convincing them, that they ought 



LIFE OF CHRIS'! 



161 



to believe him the long-promised Messiah. <k They said there- 
fore unto him, What sign she west, thou then, that we may see, 
and helieve thee? What dost thou work ? Oar fathers did eat 
manna in the desert ; as it is written, He gave them bread from 
heaven to eat." John, vi. 30. 

By extolling the miracle of the manna, by calling it bread from 
heaven, and by insinuating that this miracle was wrought by 
Moses, the Jews endeavored to deprecate both Christ's mission 
and his miracle of the loaves. They considered this miracle as 
a single meal of terrestrial food, at which but a few thousands 
had been fed ; whereas, Moses had supported the whole Jewish 
nation, during the space of forty years, in the wilderness, by 
celestial food. To this objection the blessed Jesus replied, " Ve- 
rily, verily, I say unto you, Moses gave you not that bread from 
heaven ; but my Father giveth you the true bread from heaven. 
For the bread of God is he which cometh down from heaven, and 
giveth life unto the world." John, vi. 32, 33. Moses did not 
give you the manna that fell around the camp in the wilderness, 
nor did it descend from heaven ; it was formed in the regions of 
the air, by the omnipotent hand of the God of Jacob. But, by 
the miracle of the loaves, my heavenly Father hath typified the 
true, the spiritual, the heavenly bread, which he himself giveth 
to the sons of men, and of which the manna was only a symboli- 
cal representation : the food that sustained the Israelites in the 
wilderness was sufficient only for a single nation; but this for all 
the children of men. 

Many of the Jews, who listened with pleasure to his doctrine, 
having heard him describe the properties of the celestial bread, 
were animated with an earnest desire of being always fed with 
it. " Lord," said they, " evermore give us this bread;" to which 
the blessed Jesus answered, " I am the bread of life. He that 
cometh to me shall never hunger ; and he that believeth on me 
shall never thirst." John, vi. 35. 

Having made this answer to those who listened attentively to 
his doctrine, he turned himself to such as had heard him with 
prejudice, and took every advantage of wresting his words. 
You ask me, says he, to show you a sign, that ye may see and 
believe me to be the true Messiah. Surely you have seen it: 
you have seen my character and mission in the many miracles 1 
have performed : miracles abundantly sufficient to convince von 
that I am really the Messiah so often promised by the ancient 
prophets, so long expected by the whole Jewish nation. But, 
notwithstanding a!~ t these proofs, your hearts are still burdened ; 
you expect a temporal prince, who shall raise the Jewish king- 
dom above all the empires of the earth : and because I do not 
affect the authority and pomp of an earthly monarch, you reject 
me as an impostor. Your infidelitv, therefore, does not proceed 

14* 



LIFE OF (JURIST. 



from want of evidence, as you vainly pretend, but from the 
perverseness of your own dispositions, which may perhaps in 
time be overcome ; for nW those that the Father hath given me, 
however obstinate they may be for a season, will at last believe 
on the Son of God. Nor will I ever reject any that come to me, 
however low their circumstances may be, however vile they 
may appear in their own eyes, or however greatly their violence 
against my doctrines may have been exerted. I came down 
from heaven not to act according to the common method of hu- 
man passions, which excite men to return evil for evil, but to 
' bear with them ; to try all possible means to bring them to re- 
pentance ; and lead them in the straight paths of virtue, which 
terminate at the mansions of the heavenly Canaan. 

It is the fixed will of my Father, to bestow eternal life on all 
who truly believe in me ; and, therefore, 1 will raise them up at 
the last day 

As the prospect of the greatest part of the Jews extended no 
farther than temporal privileges and advantages, it is no wonder 
that they were offended at this doctrine ; especially at his affirm- 
ing that he was the bread of life, and that he came down from 
heaven. Was not this man, said they, born into the world like 
other mortals ? And are we not acquainted w r ith his parents ? 
How, then, can he pretend to come down from heaven ? 

But these degrading thoughts could not escape the censure 
of him to whom nothing is a secret. You need not, said tiie 
blessed Jesus, object to my birth, and the meanness of my 
relations, nor consider them as inconsistent with my heavenly 
extraction. For, whHe you believe your teachers, who have so 
shamefully corrupted the oracles of Omnipotence, and filled 
your minds with the vain expectation of a temporal kingdom, 
you cannot believe on me. No man can believe on the Son ot 
God, unless he be persuaded by the Father. You need not be 
surprised at this ; for however ye may imagine that all men, at 
the appearance of the Messiah, will flock to him with .great 
cneerfulness, and become the willing subjects of his kingdom, 
without any extraordinary means or persuasion, the prophets 
plainly foretold the contrary : for they promise that men shall 
enjoy the teaching of the Father, in a far more eminent manner 
during the Messiah's kingdom, than under any preceding dispen- 
sation ; consequently, persuasion, and the most earnest persua- 
sion too, is necessary. You are not to understand that by being 
taught of God, you are to see, with your bodily eyes, the invisi- 
ble Jehovah, because that privilege is confined to the >Son alone : 
but that you are to be taught by the Spirit of God whatever is 
requisite for your eternal interest in and by me, who am the way, 
the truth, and the lile. 



LfFE OP CHRIST. 



163 



Having thus asserted the dignity of his mission, and demon- 
strated that it reaily belonged to him, the blessed Jesus exam- 
ined the comparison between himself, considered as the bread 
from heaven, and the manna which Moses provided for their 
fathers in the wilderness. The manna, said he, which your 
fathers ate in the desert, could not preserve them from temporal 
death ; but the bread which came down from heaven will render 
men immortal. " I am the living bread, which came down from 
heaven : if any man eat of this bread, he shall live for ever. 
And the bread that I will give is my flesh, which 1 wiL give for 
the life of the world." John, vi. 51. 

Though the divine teacher, on this occasion, made use of no 
other expressions than what the Jews had been accustomed to 
interpret in a figurative sense : yet, so great was their perverse- 
ness, that they considered them as spoken literally, and were 
astonished beyond measure at what ) e could mean, by saying 
he would give them " his flesh to e**t." Jesus, however, know- 
ing how unreasonable his hearers were, did not proceed to ex- 
plain himself more particularly at this time. But persisting in 
the same figurative manner of expression, here peated and affirm- 
ed more earnestly, what he had before asserted. Except, said 
he, ye be entirely united to me, by a hearty practice and be- 
lief of my doctrine, partake of the merit of that sacrifice that 
I shall offer for the sins of the world, continue in the commu- 
nion of my religion, and receive spiritual nourishment, by the 
continual participation of those means of grace which I shall 
purchase for you by my death, ye can never enter the happy 
mansions of eternity. " Whoso eateth my flesh and drinketh my 
blood, hath eternal life ; and I will raise him up at the last day. 
For mv flesh is meat indeed, and mv blood drink indeed." 
John, vi. 54, 55. 

This is the bread which came down from heaven ; a kind of 
bread infinitely superior to that of manna, both in its nature 
and efficacy. It is different in its nature from manna, because 
'% is not to be eaten, as your fathers ate that food in the wilder- 
ness ; " they ate manna and are dead." It is different in its 
effect, because he that " eateth of this bread shall live for 
ever." 

These particulars Jesus spake in the hearing of all the peo- 
ple, who attended the public worship m the synagogue of Ca- 
pernaum ; and though most of the metaphors were very easy to 
be understood, yet they could not comprehend what he meant, 
by " eating his flesh, and drinking his blood :" a thing not only 
prohibited by the laws of Moses, but also repugnant to the 
customs of all civilized nations. 

Many, therefore, who had followed him, considered it as in- 
consistent, and absolutely absurd. But Jesus answered, Are 



'64 



IJFE^OF CflklST. 



you offended because I told youimy fiesh is bread ; that it came 
d.ovvu from heaven ; and that you must, in order*!© have eternal 
li!e, eat my flesh, and drink my blood? But what if ye shall % 
see the Son of man ascend up bodily into heaven, from whence* 
he was sent by his heavenly Father ? You will then surely be 
persuaded that I really came from heaven : and at the same 
time be convinced that you cannot eat my flesh in a corporeal 
m anner. 

I never meant that you should understand the expression 
literally ; my flesh in that case would be of no advantage to 
the children of men. The metaphor was only used to indi- 
cate that you must believe in the doctrines which I preach ; for 
to reveal these, I took upon me the veil of flesh, and assumed 
the nature of man. It is, therefore, more properly my Spirit 
that confers this life on the human race, and renders them 
immortal. 

My doctrine may, perhaps, be ineffectual to some of you, 
because ye are desirous of perverting it, and from thence to 
form a pretence for forsaking me. 1 well know the secret 
recesses of every heart ; and therefore told you, that no man can 
believe on me, except it was given him of my Father. 

The self-sufficient, self-righteous Jews were so offended at 
this discourse, that many of them, who had hitherto been our 
Saviour's disciples, went out of the synagogue, and never 
came more to hear him. They found that all their pleasing 
views of worldly grandeur, and an extensive kingdom, could 
have nothing more than an ideal foundation, if they ac- 
knowledged Jesus to be the Messiah. And as they were un- 
willing to abandon all their favorite hopes of power, they re- 
fused to own him for the great Redeemer of Israel they had so 
long expected. 

When the Jews were departed, Jesus turned himself to his 
disciples, and, with a look of ineffable sweetness, said to them, 
" Will ye go away ?" To tins Peter answered, " Lord, to 
whom shall we go ? Thou hast the words of eternal life ! And 
we believe and are sure, that thou art that Christ the Son of the 
living God." John, vi. 68, G9. 

Peter, in this reply, alluded to our Lord's declaration of 
himself, in v%hich he says, that he was the bread of life, founding 
his faith in him as the Messiah. 

But Jesus, to convince him that he was not ignorant of the 
most secret thoughts of the heart, nor afraid that his enemies 
should be spectators of his most retired actions, told him, that 
one of the twelve was a wicked man, and wouid be guilty of the 
viiest action. The prediction of Jesus was punctually verified, 
when Judas Iscariot, one of the twelve ehosen disciples, hastily 
betrayeo. nis great Lord and Master 



LIFE OF CHRIST 



165 



CHAPTER X^ 

Pharisaical superstition severely reprimanded. — The great Re- 
deemer continues to display his power and benevolence in 
the relief of several objects of affliction. — Guards his disci- 
ples against the prevailing errors and fallacies of the Scribes 
and Pharisees. — Proceeds on the work of his heavenly Fa- 
ther. 

The season of the grand passover approaching, Jesus went 
up to Jerusalem, to attend that solemnity. But the Jews being 
offended at his discourse in the synagogue of Capernaum, made 
an attempt upon his life. Our Lord, therefore, finding it impos- 
sible to remain in Jerusalem in safety, departed from that city, 
and retired into Galilee. 

The pharisees were sensible they could not perpetrate their 
malicious designs upon him on that occasion ; they therefore 
followed him, hoping to find something by which they might ac- 
cuse him ; and at length ventured to attack mm for permitting 
his disciples to eat with unwashed hands, because, in so doing, 
they transgressed the tradition of the elders. 

Moses had, indeed, required external cleanliness as a part 
of their religion ; but it was only to signify how careful the 
servants of the Almighty should be to purify themselves from 
all uncleanness, both of flesh and spirit. These ceremonial 
institutions were, in process of time, prodigiously multiplied, 
and the pharisees, who pretended to observe every tittle of 
the law, considered it as a notorious offence to eat br ?ad with 
unwashed hands, though at the same time they sufiered the 
more weighty precepts of the law to be neglected and for- 
gotten. 

To expose the absurdity of such superstitious customs, our 
Saviour applied to them the words of the prophet Isaiah, " This 
people honoreth me with their lips, but their heart is far from 
me/' Adding, that all their worship was vain, and displeasing 
to the Almighty, while they praised themselves, and imposed upon 
others the frivolous precepts of man's invention, and at the same 
time neglected the eternal rules of righteousness : and to remove 
all objections that might he brought against this imputation of 
gross profaneness in the pharisees, he supported it by a very re- 
markable instance. 

God, said the Saviour of the world, hath commanded chil- 
dren to honor their parents, and to maintain them, when reduced 
to poverty, by sickness, age, or misfortunes, promising hfe to 
gnch as obey this precept, and threatening death to those wno 



disregard it. .But. notwithstanding the peremptory command* 
Efient of Omnipotence, you teach, that it is a more sacred duty to 
enrich the temple than to nourish their parents, reduced to the 
utmost necessity ; pretending that what is offered to the great 
Parent of the universe is much better bestowed than what is given 
to the support of our earthly parents ; making the interest of God 
absolutely different from that of his creatures. Nay, ye teach, 
that it is no breach of the commandment for a man to suffer his 
parents to perish, provided he has given what ought to nourish 
them, to the temple of Jerusalem. Thus have ye concealed, un- 
der the cloak of piety, the most horrid, the most unnatural crime 
any person can commit. 

Having thus reproved the pharisecs, he called the multitude to 
him, and desired them to reflect on the absurdity of the precepts 
inculcated by the scribes. These hypocrites, said he, solicitous 
about trifles, neglect the great duties of morality, which are of 
eternal obligation. They shudder with horror at unwashed 
hands, but are perfectly easy under the guilt of a polluted con- 
science, though they must be sensible, that " not that which goeth 
into the mouth defileth a man : but that which cometh out of the 
mouth, this de£!oui a man." Midi. xv. 11. 

The haughty pharisees were highly offended at his speaking in 
a degrading manner of their traditions. And the apostles, who 
would gladly have reconciled their Master and the pharisees, 
insinuated to Jesus that he ought to have acted in another 
manner. To which our Saviour answered, " Every plant 
which my heavenly Father hath not planted, shall be rooted 
up." Matt. xv. 18. As if he had said, you have not cause to 
fear their anger, as both they and their doctrine shall perish to- 
gether, for neither of them came from God. Adding, " Let 
them alone : they be blind, leaders of the blind. And if the 
blind lead the blind, both shall fall into the ditch." Matt, 
xv. 14. 

His disciples, not fully comprehending this doctrine, desired 
their Master to explain it. This our Saviour complied with, and 
showed them that meats being of a corporeal nature, could not de- 
file the mind of man, or render him polluted in the sight of the 
Almighty, unless they are used to excess, or in opposition to the 
commandment of God; and even then the pollution arose from 
the man, and not from the meat. But, on the contrary, that 
which proceedeth out of the mouth of a man comes from his 
heart, and really polluteth his mind. 

These doctrines of truth could not fail of irritating the phar- 
isees. as they tended to strip them of the musk with which they 
concealed their deformity, and rendered themselves so venerable 
in the eves of" :he vulvar ; and therefore their plots were leveled 
against his reputation and li<e. 



LIFE OF CHRIST. 1 (»7 

4 

Jesus, to avoid their malice, retired to the very borders of Pal- 
estine, to the coast of those Lvvo celebrated Gentile cities, Tyre 
and Sidon, proposing there to conceal himself for a time : but he 
could not be hid. It was as impossible for the divine " Son of 
righteousness" to be concealed where he came with his healing 
wings and message of peace, as it is for the sun in the firmament, 
when he riseth in all his glory, " as a bridegroom cometh out of 
his chamber, and as a giant rejoiceth to run his course." For a 
certain woman of Canaan, having heard of him, determined to 
jmplore his assistance. She was, indeed, one of the mostmbject 
sort of Gentiles, a Canaanite, one of that detested race with which 
the Jews would have no dealing, nor even conversation ; but not- 
withstanding all these discouraging circumstances, she threw 
herself, as an humble petitioner, on the benevolent mercies of the 
Son of God. Strong necessity urged her on ; and insuperable 
distress caused her to be importunate. Alas ! unhappy parent ! 
her only daughter, her beloved child, had an unclean spirk, " was 
grievously vexed with a devil." 

When her case was so urgent, and her woes so poignant, who 
can wonder that she was so importunate, and would take no re- 
fusal from this divine person, who, she knew, was able to deliver 
her ? Accordingly, she came ; she fell at his feet ; she besought 
him ; she cried, saying, " Have mercy on rne, O Lord, thou 
Son of David, have mercy." I plead no merits ; as a worthless 
suffering wretch, I entreat only the bowels of thy mercy ; I en- 
treat it, for 1 believe thee to be the Son of David, the promised 
Messiah, the much-desired Saviour of the world ; have mercy 
on me, for the case of my child and her distresses are my 
own : " My daughter is grievously vexed v. ith a devil." Matt. 
XV. 22. 

Is it not at the first view astonishing that such a petitioner 
should be rejected ; and rejected by a bountiful and merciful 
Redeemer, who kindly invited all that were heavy laden to come 
to him ; who promised never to cast out any that would come, 
and whose business it was " to go about doing good ?" 

We, however, find he answered this woman not a word : he 
did not, in appearance, take the least notice, either of her or 
her distress. But this silence did not intimidate her; she still 
cried, she still besought, she still importunately pressed her pe- 
tition ; so that the very disciples were moved with her cries, and 
became her advocates. They themselves, though Jews, besought 
their Master to dismiss this petitioner, to grant her request, and 
to send her away. 

But Jesus soon silenced them, by an answer agreeable to their 
own prejudices. " I am not sent," said he, " but unto the lost 
sheep of the house of Israel." To this the disciples readily as- 
sented ; and as they had an high opinion of the Jews' preroga- 



LIFE OF C II III ST. 



tive, were so well satisfied with the answer, that w r e hear them 
pleading no more for this lost, this miserable Gentile. 

But this soothed not her griefs ; it was her own cause, and 
what is immediately our own concern animates us to the most 
zealous application. Somewhat encouraged that she was the 
subject of discourse between our Lord and his disciples, she 
ventured to approach the Saviour of the world, though she well 
knew that the law actually forbade such an intercourse ; yet she 
came, she worshipped "this Son of David," she confessed again 
[lis divinity, and prayed, saying, " Lord, help me !" 

The compassionate Saviour now condescended to speak to 
her, but with words seemingly sufficient to have discouraged 
every farther attempt ; nay, to have filled her with bitter dislike 
(o his person, though she had conceived such high and noble 
notions ot his mercy and favor : " It is not meet," said he, " to 
take the children's bread and to cast it to the dogs." Matt xv. 
26. It is not justice to deprive the Jews, who are the children 
of the covenant, the descendants of Abraham, of any part of 
those blessings which I came into the world to bestow, especially 
to you, who are aliens and s '.rangers from the commonwealth of 
Israel. 

This answer, though severe, could not shake her humility nor 
overcome her patience ; she meekly answered, " Truth, Lord ; 
yet the dogs eat of the crumbs which fall from their master's 
table." Matt xv. 27. Let me enjoy that kindness which the 
dogs of any family are not denied ; from the plenty of miraculous 
cures, which thou bestowest on the Jews, drop this one to me, 
who am a poor distre ssed u^athen : for they will suffer no greater 
loss by it, than the euJdren of a family do by the crumbs which 
are cast to the dogs. 

Our Lord having put the woman's faith to a very severe trial, 
and well knowing that she possessed a just notion of his power 
and goodness, as well as of her own unworthiness, wrought 
with pleasure the cure she solicited in behalf of her daughter; 
and, at the same time, gave her faith the praise it so justly de- 
served. " Oh ! woman, great is thy faith : be it unto thee even 
as thou wilt. And her daughter was made whole from that very 
hour." Matt xv. 28. 

After performing this miracle, Jesus returned to the Sea of 
Ualilee, through die region of Decapolis. In this country a 
man was brought to him who was deaf, and had an impediment 
in his speech. Objects in distress were always treated with 
benevolence by the holy Jesus : but as the people now thronged 
about him, in expectation that he would soon establish his 
kingdom, he thought proper to take the man, with his relations, 
aside from the multitude ; after which he out his fingers in his 
ears, and touched his tongue, that the deaf man, who could 



LIFE OF CHRIST 



109 



not he instructed by language, might, know from whence al! his 
Kig*?M*.2» imyrk thsst " 'ooked no to heaven, he sighed, and 

saitli unto mm, Epnpftatna, mat fcr. r><.- o!>;:ieu. ASS str.-.iutit- 
way liis ears were opened, and the string of his tongue was 100s 
ed, and he spake plain. And he charged them that they should 
tell no man." Mark, vii. 34, 35, 36. 

But, notwithstanding they were enjoined to secrecy, the man, 
or his relations, published it in every part of the country, doubt- 
less thinking they could not be too lavish in the praises of so 
great a benefactor : especially as the modesty with which he had 
performed the cure abundantly demonstrated that his sole view 
was the benefit of the human race. 

This rumor gathered the multitude round him in Decapolis ; 
for the fame of his miracles was extended to every corner of 
the country. He, therefore, to avoid the prodigious crowds of 
people, retired into a desert mountain, near the Sea of Galilee. 
But the solitary retreats of the wilderness were unable to conceal 
this beneficent Saviour of the human race. They soon discov- 
ered his retreat, and brought to him from all quarters, the sick, 
the lame, the dumb, the blind, and the maimed. The sight of 
so many objects in distress so excited the compassion of the Son 
of God, that he graciously released them from all their com- 
plaints. Miracles like these, could not fail of astonishing the 
spectators, especially those performed upon the dumb ; for it must 
be remembered, that he not only conferred on those the faculty of 
hearing, and pronouncing articulate sounds, but conveyed at once 
into their minds the whole language of their country ; they were 
instantly acquainted with all the words it contained, their signi- 
fication, their powers, and their uses ; at the same time they en- 
joyed the habit of speaking it both fluently and copiously. This 
was surely enough to demonstrate to the most stupid, that such 
works could have been effected by nothing less than infinite 
power. " The multitude wondered, when they saw the dumb 
to speak, the maimed to be whole, the lame to walk, and the 
blind to see ; and they glorified the God of Israel." Matt. 
xv. 31. 

The various works performed by the blessed Redeemer de- 
tained the multitude in the desert with him three days, during 
which time they consumed ail the provisions they had brought 
into this solitary place. But Jesus would not send them away 
fasting, lest any who had followed him so far from their habita- 
tions should faint in their return. Accordingly he again exerted 
his almighty power, to feed the multitude a second time in the 
wilderness. 

It is highly worthy of our notice, the great wisdom of our 
blessed Saviour, in choosing to spend so great a part of the 
time ho executed his oublie ministry, in the wilderness, and in 

15 



170 



LIFE OF ( IIRlSl. 



Military places. He did not seek the applauses of men, but the 
eternal salvation of their souls ; and therefore often delivered 
his doctrines in the silent retreats thereof : in consequence of 
which he was followed by such only as had dispositions adapted 
for profiting by his instructions. It could not be supposed that 
many of different dispositions would accompany him into soli- 
tudes, where they were to sustain the incovenienc^s of hunger 
for several days successively, and be at the same time exposed 
to all the inclemencies of the weather. Those only who were 
desirous of instruction, could, therefore, be expetced to follow 
the blessed Jesus into those retired parts ; and on those, doubt- 
less, his doctrine distilled like dew, and like the small rain upon 
the tender herb. Happy mortals ! who thus exchanged the 
shallow and frothy streams of folly, for the deep and saiutary 
rivers of eternal wisdom ; who left the noise and bustle of a 
covetous bigoted people, for the calm instructions of the Son ot 
God ; and exchanged the perishing bread of this world for the 
" bread of life, the bread that came down from heaven !" 

After feeding the multitude miraculously, Jesus retired into 
a district, called Dalmanutha, a part of the territory of Magdala. 
Here he was visited by the pharisees, who, having heard that he 
had a second time fed the multitude miraculously, were fearful 
that the common peo[ "e would acknowledge him for the Messiah : 
and therefore determined openly and publicly to confute his pre- 
tensions to that character. 

In order to do this, they boldly demanded of him a sign from 
heaven : for it must be remembered, that the Jews expected the 
Messiah would make his first public appearance in the clouds of 
heaven, and in a glorious manner establish a temporal kingdom. 
This opinion was founded on the following prophecy of Daniel, 
which they understood literally : " 1 saw in the night, visions, 
and, behold, one like the Son of Man came with the clouds of 
heaven, and came to the Ancient of Days, and they brought 
him near before him. And there w r as given him dominion, and 
glory, and a kingdom, that all people, nations, and languages, 
should serve him. His dominion is an everlasting dominion, 
which shall not pass away ; and his kingdom, that which .hall not 
be destroyed." Daniel, vii. 13, 14. 

It is therefore evident, that the pharisees, by desiring Jesus to 
show them a sign from heaven, meant that he should demon- 
strate himself to be the Messiah, by coming in a visible and 
miraculous manner from heaven, and wresting with great pomp 
the sceptre of David from the hands of the Romans. 

If the minds of the pharisees had been open to conviction, 
the proofs which Jesus was daily giving them would have been 
more than sufficient to establish the truth of his mission, and 
d< monstrate that he was the long-expected Messiah 



1.11'E OP CHRIST. 



171 



But they were not desirous of being convinced ; and to that 
alone, and not to want of evidence, or of capacity in themselves, 
it was owing, that they refused to acknowledge our Saviour to be 
the person foretold by the prophets. Their disposition was ab- 
solutely incorrigible ; so that Jesus sighed deeply in his spirit, 
and declared that the sign they sought should never be given 
them : and that the only sign they were to expect was that of the 
prophet Jonas, or the miracle of his own resurrection : a sign 
indeed much greater than any shown by the ancient prophets ; 
and consequently, a sign which demonstrated that Jesus was far 
superior to them all. " A wicked and adulterous generation 
seeketh after a sign, and there shall no sign be given unto it, but 
the sign of the prophet Jonas." Malt. xvi. 4. 

Having thus reproved the impertinent curiosity of the phari- 
t ees, he departed, with his disciples, and entered into a ship; and 
as they sailed, he cautioned them to beware of the doctrine of the 
pharisees and sadducees, which he termed leaven, from its perni- 
cious influence in filling the minds of men with pride, and othei 
irregular passions : these hypocrites chiefly insisted on the obser- 
vations of frivolous traditions, but neglected the true principles 
of piety, and hence filled the minds of their hearers with an high 
opinion of their own sanctity. 

But the disciples having forgotten to take bread with them, 
understood that he intended to caution them against procuring 
it from the heathens or Samaritans. They were so weak, as not 
to think that their Master, who had fed some thousands of people 
with rive loaves, was also capable of providing for them in their 
necessities. 

On his landing at Bethsaida, they brought unto him a blind 
man, desiring that he would heal him : Jesus, accordingly, took 
the man by the hand, and led him out of the city, and having spit 
upon his eyes, and put his hands upon him, asked him if he saw 
aught ? To which the man answered, " I see men as trees walk- 
ing " A very good expression to convey an idea of the indis- 
tinctness of his vis ; on. Jesus then put his hands again upon 
him, and he was restored to sight, " and saw every man clearly." 
It should be remembered that the people of Bethsaida had, by 
their ingratitude, impertinence, and infidelity, greatly displeased 
the Saviour of the world : and this, perhaps, was the reason why 
Jesus would not perform the cure in that city, but led the man 
out. into the adjacent plain. ,The people had also, for a long 
time, been solicitous that he would take upon himself the character 
of the temporal Messiah ; and therefore he chose to perform this 
miracle without the city, to prevent their farther importunity, so 
incompatible with the modesty and lowliness of our dear Lord 
and IMaster. 



112 



LIFE OF CHRIST. 



CHAPTER XVI. 

The blessed Jesus delegates a special power to Peter, one of his 
Disciples. — Pronounces the final judgment of the world, and 
is afterwards transfigured upon the Mount. 

Jesus having displayed his power and goodness in restoring 
the blind man to sight, departed from Bethsaida, and retired into 
the territory of Caesarea Philippi, where, being desirous of prov 
ing, in some measure, the faith of the apostles, he asked them, 
saying, " Whom do men say, that I, the Son of Man, am ?" In 
answer to this question, the disciples replied, " Some say, that 
thou art John the Baptist ; some Elias ; and others Jeremias, or 
one of the prophets." Matt. xvi. 14. 

The people in general mistook the character of our Saviour, 
because he did not assume that outward pomp and grandeur 
with which they supposed the Messiah would be adorned, 
Jesus was therefore desirous of hearing what idea his dis- 
ciples formed of his character, as they had long enjoyed the 
benefit of his doctrines and miracles ; and accordingly asked 
ihem, What they themselves understood him to be ? To this 
question Simon Peter replied, " Thou art the Christ, the Son of 
the living God." 

Our Saviour acknowledged the title ; telling Peter that God 
alone had revealed the secret to him. And in allusion to his sur- 
name, Peter, which signifies a rock, our Saviour promised that 
he should have a principal hand in establishing his kingdom ; 
and that the Christian church should be erected on his labors, 
as on a solid foundation, never to be destroyed. " And I say 
also unto thee, that thou art Peter, and upon this rock I will build 
my church : and the gates of hell shall not prevail against it. 
And I will give unto thee the keys of the kingdom of heaven : 
and whatsoever thou shalt bind on earth, shall be bound in heaven: 
and whatsoever thou shalt loose on earth, shall be loosed in hea- 
ven." Matt. xvi. 18, 19. 

Having delegated this power to Peter, our Saviour strictly 
forbade his disciples to tell any man that he was the Messiah ; 
because it had been decreed in the courts of heaven that he 
should be rejected by the rulers of Israel as a false Christ, and 
suffer the pains of death. " Then charged he his disciples, that 
they should tell no man that he was Jesus the Christ." MatU 
xvi. 20. Circumstances which could not fail of giving his fol- 
lowers great offence, as they did not yet understand the true 
oature of his kingdom ; and therefore he thought proper to let 



GIVING SIGHT TO THE BLIND 
page 171. 




"But they cried the more, saying, Have mercy on us, O Lord, thou son 
of David. And Jesus stood still, and called them, and said, What will ye 
that I shall do unto you ? They say unto him, Lord, that our eyes may be 
opened."— Matt. xx. 31—33. 



LIFE OF CHRIST. 



173 



every man form a judgment of his mission, from his doctrine 
and miracles. 

The foregoing discourses had doubtless filled the apostles' 
minds with lofty imaginations, and therefore our Saviour thought 
proper to acquaint them with his sufferings, in order to check 
any fond expectation of temporal power. Peter, however, was 
greatly displeased to hear his Master talk of dying at Jerusa- 
lem, when he had just before acknowledged the title of Messiah 
Accordingly, he rebuked him for the expression, which he 
was so bold as to think unguarded. But Jesus, turning himself 
about, said to Peter, " Get thee behind me, Satan : thou art an 
ofieace unto me : for thou savorest not the things that be of God, 
but those that be of men." Matt. xvi. 23. 

Peter's conduct in this respect, arising from an immoderate 
attachment to sensual objects, our Saviour thought proper to 
declare publicly, that all who intended to share with him in 
the glory of the heavenly Canaan, must deny themselves ; that 
is, they must be always ready to renounce every worldly pleas- 
ure, and even life itself, when the cause of religion required it: 
he also told them, that in this life they must expect to meet with 
troubles and disappointments ; and, that whoever intended to 
be his disciple, must " take up his cross daily, and follow 
him." 

Thus did the blessed Jesus fully explain to his disciples the 
true nature ofjjis kingdom ; and at the same time intimated, that 
though they had already undergone many afflictions, yet they 
must expect still more, and greater, which they must sustain 
with equal fortitude, following their Master in the footsteps of 
his afflictions. This duty, however hard, was absolutely neces- 
sary ; because, by losing their temporal life, they would gain 
that which was eternal : " For whosoever will save his life, shaH 
lose it : but whosoever will lose his life for my sake, the same 
shall save it." Lyks* xi. 24. " For what is a man profited, if 
he should gain the whole world, and lose his own soul ? Or 
what shall a man give in exchange for his soul?" Matt. 
xvi. 28. 

To add to the weight of this argument, and to enforce the 
necessity of self-denial, our Saviour particularly declared, that 
a day was fixed for distributing rewards and punishments to alt 
the human race; and that he himself was appointed by the Fa- 
ther as universal Judge ; so that his enemies could not natter 
themselves with the hope of escaping the punishments they de- 
served, nor his friends be afraid of losing their eternal reward. 
" Whosoever, therefore, shall be ashamed of me and my words, 
in this adulterous and sinful generation ; of him also shall the 
Son of Man be ashamed when he cometh in the glory of his Fa- 
ther, with the holv angels-" Mark, vni. 38. 



114 



LIFE OF CHIUST. 



To fortify the minds of his disciples, he informed them, that 
he would riot appear to judge the world in his low and despised 
condition, but magnificently arrayed in both his own and his 
Father's glory ; nor attended by twelve weak disciples, but sur- 
rounded by myriads of celestial spirits, with numberless hosts 
of mightv angels : nor should his rewards be the <n-eat offices 

CD J . GT • O 

and large possessions of a temporal kingdom, but the joys of 
immortality. 

Let us now ruminate on the glory of the Judge, and the so- 
lemnity of the final judgment. lie shall come in the majestic 
splendor of his glorified body, pompously arrayed with the in- 
accessible light wherein Jehovah resides, and which darting 
through and enlightening the infinite regions of space with its 
ineffable brightness, shall make even the sun to disappear. 
Dressed in this awful manner, the great Judge, attended by 
the whole celestial host, will " descend from heaven with a 
shout, with the voice of the archangel, and with the trump of 
God," (1 Thess. iv. 16.) making heaven, earth, and hell to 
resound. The dead of all countries, and of all times, will hear 
the tremendous call. Hark ! the living filled with joy, exult 
at the approach of Omnipotence ; or, seized with inexpressible 
horror, send up the most piercing cries, and are all changed in 
a moment, in the twinkling of an eye ! The dead press forth 
from their graves, and follow each other in close procession ! 
Behold — but, ah ! nothing can behold ; nothing can bear his 
presence ! the heavens depart like a scroll, rolling itself 
together ! Every mountain, and every island is moved. The 
bond, the free, the rich, the great, captains and kings, to avoid 
the face of him that sitteth on the throne, the presence of 
the Lamb, rush beneath trembling mountains, and plunge into 
flaming rivers ! but neither mountains nor flame will devour 
them, for they are raised immortal. Behold him then, for ail 
must behold him ! even his eye, whose unthinking hand drove 
his nails at Calvary ; nor heaven nor earth exist, stars and sun 
are vanished, lest they should darken the procession ! Once 
the crucifixion of Jesus, and now his glory, extinguishes the 
sun! Lo! hell, with what reluctance, comes forth for sen- 
tence ! Lo ! two worlds to be judged, and the third an assis- 
tant spectator ! Behold ! with what beauty, with what boldness, 
with what joy, some spring forward towards the judgment-seat. 
See, on the other hand, how amazed, how terrified the wicked 
appear! with what vehemence they wish the extinction of their 
being ! fain would they fly, but cannot ! impelled by a force, 
by strong necessity, they hasten lo the place of judgment : as 
they advance, the sight of the tribunal from afar, strikes them 
with new terror. They approach in the deepest silence, and 
gather round the throne by thousands and thousands. In th« 



LI PIS OF CHRIST 



mean tune, the angels having gathered together the good from 
die uttermost parts of the earth, tiy around the numberless mnl- 
titutlcs, chanting melodious songs and rejoicing that the day of 
general retribution is come, when vice shall be thrown from its 
nigh post of usurpation, and virtue be exalted to the pinnacle of 
honor ; when the intricacies of providence shall be unrivalled, 
the perfections of the Almighty vindicated, the church of Christ 
purchased by his blood, clef red from her iniquitous members, and 
every thing which offendetfi banished for ever. 

Behold ! the books are opened, silence proclaimed, and eve* 
fy individual filled with awful consciousness, that he, in particu- 
lar, is observed by the Almighty ; so that not one single person 
can be concealed by the immensity of the crowd. The Judge, 
who can be biassed by no bribes, softened by no subtle insinua- 
tions, imposed upon by no feigned excuses, needs no eviden- 
ces, but distinguishes with ; n unerring certainty. They sep- 
arate ! They feel their judgment in them, and hasten to 
their proper places ; the righteous on one hand of the throne, 
and the wicked on the other. Behold, how beautiful with the 
brightness of virtue, do the righteous stand at God's tribunal ! 
their looks serene, and expressive of hopes full of immor- 
tality ! 

On the other hand, the wicked, confounded at the remembrance 
of their past lives, terrified with the bitter apprehensions of what 
is to come, ha^.g down their dejected heads, and wish to hide 
themselves in the fathomless abyss ! but all in vain ; there is no 
escaping nor appealing from thio tribunal. 

Behold, with mercy shining in his countenance, the King in- 
vites the righteous to take possession of the kingdom prepared 
for them from the beginning of the world : but with frowns of 
fakget drives the wicked to punishment which will have no end, 
no remission, no alleviation. What horror, what despair must 
these wretched souls, when they see hell gaping, hear the 
devils howling, and feel the unspeakable torment of an awakened 
conscience ! Now they seek for death, but find it not ; would 
gladly be righteous, but it is too late. 

The happy land of promise, formed by the hand of the Al- 
mighty, large, beautiful, and pleasant, ' v rroper habitation for his 
people, and long expected by them as >:':eir country, now apoears. 
Here all the righteous are assembled, forming one vast, one nappy 
society, even the kingdom, the city of God. Here Omnipotence 
manifests himself in a peculiar manner to his servants, wipes 
away all tears from oft" their faces, and adorns them with the 
beauties of immortality. 

Here they drink a plenitude of joys from the crystal river 
proceeding out of the throne of God, and of the Lamb, and 
eat of the fruit of the tree of life. Here there shall be no 



170 



LIFE OP CHRIST 



feath; Jior sorrow, nor crying ; neither shall there be any more 
pain. 

Happy day! happy place! and happy people! imagination 
faints with the fatigue of stretching itself to comprehend the vast 
the uninsurable thought ! 

As tins doctrine of Christ being appointed the universal judge 
Tnight appear ineredible at that time on recount of his humilia- 
tion he tuld them, that some who heard him speak should not 
taste of death, till they saw him coming in his kingdom. " Ve- 
rily, I say unto you, there be some standing here, which shall 
not taste of death, till they see the Son of Man coming in his 
kingdom.''' Matt. xvi. 28. 

There are some here present that shall not die till they see a 
faint representation of the glory in which I shall come at the last 
day, and an eminent example of my power inflicted on the men 
of this sinfil generation. 

To verify which prediction, the disciples lived to see their 
Muster coming in his kingdom, when they w r ere witnesses of 
Ins transfiguration, resurrection, and ascension, and had the mi- 
raculous gifts of the Holy Spirit conferred upon them ; lived to 
see Jerusalem, with the Jewish state destroyed ; and the Gos- 
pel propagated through the greatest part of the then known 
world. 

About eight days after this discourse, our blessed Saviour 
being with tiic multitude in the country of Ca^sarea Philippi, left 
them in the plain, and, accompanied with Peter, James, and John, 
ascended an exceedingly high mountain. 

In this solitude, while Jesus was praying with these three dis- 
ciples, he was transfigured ; his face became radiant and daz- 
zling, for it sho..ie like the sun in his meridian clearness. At the 
same time his garment acquired a snowy whiteness, far beyond 
any thing human art could produce ; a whiteness bright as the 
light, and sweetly refulgent, but in a degree inferior to the radi- 
ance of his countenance. 

Thus, as it. were, for an instant, the Son of God, during his 
state of humiliation, suffered the glory of his divinity to shine 
through the veil of human nature, with which it was covered ; 
and to heighten the grandeur and solemnity of the scene, Moses, 
the great lawgiver of Israel, and Elijah, a zealous defendei of 
the laws, appeared in the beauties of immortality, the robes in 
■which the inhabitants of the heavenly Canaan are adorned. 
The disciples, it seems, did not see the beginning of this trans 
figuration : happening to fall asleep at the time of prayer, they 
lost that pleasure, together with a great part of the conversa- 
tion which these two prophets held with the only begotten Sop 
of God, 



Li rr, OF CHRIST. 



!77 



They however understood th.it the subject was his meritorious 
sullenngs and death, by winch lie was to redeem the world ; a 
subject that had. a few days before, given great oilence to the 
disciples, particularly to Peter. At beholding the illustrious 
sight, the disc'ples were greatly amazed; but the forwardness of 
Peter's disposition prompting him to say something, he uttered 
he knew not what: * Master," said he, " it is good for us to be 
here ; and let us make three tabernacles; one for thee, and one 
for Moses, and one for Eli as." Mark, ix. 5. 

This disciple imagined that Jesus had now assumed his proper 
dignity; that Elias was come according to Malachi's prediction, 
*»id the Messiah's kingdom was at length begun. 

Accordingly, he thought it was necessary to provide some 
accommodation for his Master and his august assistants, intend- 
ing, perhaps, to bring the rest of the disciples, with the multitude, 
from the plain below, to behold his matchless glory. This he 
thought, was much better for his Master, than to be put. to death 
at Jerusalem, concerning which Jesus had been talking with the 
messengers from heaven, and the design of which Peter couid 
not comprehend. 

Bat " while he yet spake, behold a bright cloud overshadowed 
them ; and behold a voice out of the cloud, which said, This 
is my beloved Son, in whom lam well pleased: hear ye him/* 
Met)., xvii. 5. 

When the three disciples heard the voice, which, like the 
roaring thunder burst from the cioud, and was such as mortals 
were unaccustomed to hear, they fell on their faces, ~nd con- 
tinued in that posture till Jesus approached, raised tnem up, and 
dispelled their fears, saying unto them, " Arise, and be not afraid. 
And when they had lifted up their eyes, they saw no man, save 
Jesus only." Matt. xvii. 7, 8. 

Jesus having continued all night, with his three disciples on 
the mountain, returned to the plain early in the morning charg- 
ing them to conceal what they had seen, till after he was risen 
from the dead. He well knew that the world, and even his 
own disciples, were not yet able to comprehend the design ot 
his transfiguration : and that if it had been published before 
his resurrection, it might have appeared incredible : because 
noil ling but afflictions and persecutions had hitherto attended 
him. " He was trulv a man of sorrows, and acquainted with 
grief." 

But the doctrine of the resurrection, to which the transfigu- 
ration alluded, was what the disciples were utterly unable to 
understand. They had never learnt that the Messiah was to 
die : far less, that he was to be raised from the dead. They 
were, on the contrary, persuaded that he was to abide foi ever; 
and that his kingdom was to have no end. They were also 



LIFE OF CHRIST. 



greatly sui prised at the sudden departure of Elias, and could 
not comprehend what the Scribes meant by affirming that he 
must appear before the Messiah erects his empire. They, 
therefore, after long debating among themselves, asked their 
Master, " Why say the scribes, that J? lias must firit come ?" To 
w hich Jesus answered, " that Elias should truly cume iirst, ac- 
cording to the prediction ^f Malachi, and restore ah m ugs :" but 
at the same time, he assured them, that Elias was abeady come, 
and described the treatment he had met with from that stiff- 
necked people ; giving them to understand that he spake of John 
the Baptist. " But I say unto you that Elias is *°me already 
and they knew him not, but have done untol.im w minever they 
listed : likewise shall also the Son of Man suffer of si em. Then 
the disciples understood that he spake unto them of John the 
Baptist." Malt. xvii. 12, 13. 



CHAPTER XVII. 

Our Saviour relieves a Youth, tortured with a dumb Spirit. — • 
Confirms cheerfully to the custom of the Country, h< paying 
the tribute. — Reproves the pride of his Dtscijjles, and delivers 
some excellent moral precepts. 

When our Lord approached the descent of the mountain, 
accompanied by his three disciples, he saw a great multitude sur- 
rounding the nine who continued in the plain, and the scribes 
disputing with 'hem. The people, seeing Jesus coming down 
from the mountain, ran to him, and saluted him with particular 
reverence. After which Jesus asked the scribes, what was the 
subject of their debate with his disciples? to which one of the 
multitude answered, " Master, 1 have brought unto thee my son 
which hath a dumb spirit : And wheresoever he taketh him, he 
tcareth him : and he foameth, and gwasheth with his teeth, and 
ineih away : and I spake to thy disciples that they should cast 
im out, and they could not." Mark, ix. 17, 18. 
This answer being made by one of the multitude, and not by 
the scribes, to whom the question was directed, indicates that 
they had been disputing with the disciples on their not being 
abie to cure this afflicted youth : perhaps their making this un- 
successful attempt had given the scribes occasion to boast, that 
a devil was at length found, which neither they nor their Master 
were able to conquer. This seems to fee indicated by the man- 
lier in which our Saviour addressed himself to these arrogant 



LIFE OF C Ml 1ST 



179 



rulers. " Oh. fhi f ) s s generation," says he. " how long shall 
I be with you * Hov long shall I sufitr *. V Will no miracles 
ever be able to convince you? Must i arvay& bear wit!, your 
infidelity? You hav<, surely seen sufficient demonstration of my 
power, notwithstanding ye still discover the most criminal inik 
deliiy. After speaking in th * '..anner to the scribes, he turned 
himself to the father of the young man, and said, " bring thy son 
hither." But no sooner was he brought in sight of his deliverer, 
than the evil spiri* attacked him as it were, with redoubled fury ; 
" the spirit tare him, and he fell on the ground and wallowed 
foaming." A* j.rk, ix. 20. 

Jesus could oestlv have prevented this attack: but he per- 
mitted it, that no riods of the spectators might be impressed 
witn a more hvqiy. n^-a of this youth's distress. And for the 
same reason it was, t-a. he asked the father how long he had 
been in this deplorable c. dition 1 To which the afflicted pa- 
rent answered, "Of a cSJ." And oft-times it hath cast him 
into the fire, and into the water to destroy him ; but if thou 
canst do any thing, have compassion on u«- and help us." 
Mark, ix. 21,* 22. 

The inability of our Lord's disciples to cast out this spirit 
had greatly discouraged tnc afflicted lather : and the exquisite 
torture of hi? ->hi, and the > imembrance of its long continuance, 
sO dispirited him, that he ocgan to fear this possession was even 
too great for trie pow.&i of Jesus himself, as the scribes had be- 
fore affirm;. { ; ai:d therefore could not help expressing his doubts 
and fears. Bu. Jesus, to m; ke him sensible of his mistake, 
said to hie i, • if thou canst believe, all things are possible to 
him that belie veth." On which the father cried out with tears, 
* Lord, I believe, help thou mine unbelief." The vehement 
manner in which he spake causing the crowd to gather from 
every quarter, " Jesus rebuked the foul spirit ;" saying unto 
him, " Thou dumb and deaf spirit, I charge thee, Come out of 
him, and enter no more into him." Mark, ix. 25. 

No sooner was the powerful exit pronounced, than the spirit, 
with an hideous howling, and convulsing the suffering patient in 
the most deplorable manner, came out, Teavir>g the youth sense- 
less, and without motion: till Jesus, taking him by the hand, 
restored him to life, and delivered him perfectly recovered to his 
father. 

The nine disciples, during this whole transaction, remained 
silent. They were doubtless mortified to think, that they had 
lost, by some fault of their own, the power of working miracles, 
lately conferred upon them by their Master ; and for this reason 
were afraid to speak to him in the presence of the multitude. 
But when they came into the house, they desired Jesus to in- 
form them, why they failed in their attempt to heal thai re- 



L!F£ OP CHRIST- 



markahlc youth ? To which Jesus answered, ** Because '/ your 
unbelief," but to encourage them, he described tiie efficacy 
of the faith of miracles. ** If ye have faith as a grain of mus- 
tard seed, ye shall say unto this mountain, Remove hence to 
yonder place, and it shall remove : and nothing shall be impos- 
sible unto you." Matt. xvii. 20. Nothing shall be too great for 
you to accomplish, when the glory of God, and the good of 
the church are concerned, provided you have a proper degree 
of faith ; even yonder mountain, which bids defiance to the 
storm, and smiles at the attacks of its mingled horrors, shall, 
at your command, leave its firm basis* and remove to anothei 
p'ace. 

The expulsion of the dumb spirit seems to have astonished the 
disciples more than any other miracle they had seen their Master 
perform : so that our Saviour found it necessary to moderate 
their high admiration of his work, by again predicting his own 
death, and retiring for a time into the unfrequented parts of 
Galilee. 

But they could not comprehend how the Messiah, who was 
to abide for ever, and was come to deliver others from the 
stroke of death, should himself fall by the hand of that uni- 
versal destroyer. And because he spake of rising again the 
third day, they could not conceive the reason of his dying at 
all, and for his lying so short a time in the chambers of the 
grave. 

Though they were alarmed at this declaration, they remem- 
bered that he had often inculcated this doctrine, and reprimanded 
Peter for being unwilling to hear it. 

After a short tour through the desert part of Galilee, Jesus 
returned into Capernaum, the place of his general residence. 
Soon after his arrival, the tax-gatherers came to Peter, and 
asked him, whether his Master would pay the tribute ? That 
disciple, it seems, had promised that Jesus would satisfy 
their demand ; but, on a more mature consideration, fear- 
ed to ask him concerning his paying taxes on any pretence 
whatever. 

Jesus, was, however, no stranger to what had happened, and 
the fear of Peter to ask him ; and therefore turned the discourse 
to ihis subject, by saying unto him, What thinkest thou, Simon? 
Of whom do the kings of the earth take custom or tribute ? Of 
their own children or of strangers ? Peter saith unto him, Of 
strangers. Jesus saith unto him, Then are the children free ; 
insinuating, that as he was himself the Son of the great King, 
to whom heaven, earth, and sea belong, he had no right to pay 
tribute to any monarch whatever, because he held nothing by a 
derived right. 



LIFE OP CHRIST. 



Or, if wo suppose this contribution was made for the service 
and reparation of the temple, he meant, that as lie was himself 
the Son of that Omnipotent Being to whom the tribute was 
paid ; lie could have justly excused himself. But the blessed 
Jesus was always careful not to give offence ; and therefore 
sent Peter to the lake with a line and hook, telling him, that 
in the mouth of the first fish that came up, he should find a 
piece of money equal to the sum demanded of them both. 
" Notwithstanding, lest we should offend them, go thou to the 
sea, and cast a hook, and take up the fish that first cometh up ; 
and when thou hast opened his mouth, thou shalt find a piece 
of money : that take, and give unto them, for me and thee." 
Matt. xvii. 27. 

Our Lord took this extraordinary method of paying the tribute 
money in this manner, because the miracle was of such a kind 
as could not fail to demonstrate that he was the son of the Great 
Monarch worshipped in the temple, and who rules the universe. 
In the very manner, therefore, of paying this tribute, he showed 
Peter that he was free from all taxes ; and at the same time, gave 
this useful lesson to his followers, that when their property is 
affected only in a small degree, it is better to recede a little from 
their just right than to offend their brethren, or disturb the state, 
by obstinately insisting on ii. 

Notwithstanding our blessed Saviour had lately foretold his 
own sufferings and death, and though their melancholy ac- 
counts had greatly afflicted the minds of his disciples, yet their 
grief was of no long continuance ; for within a few days they 
forgot the predictions of their Master, and disputed with each 
other about the chief posts of honor and profit in the Messiah's 
kingdom. This debate was overheard by the blessed Jesus, 
though he did not mention it till after the tax-gatherers were 
retired, when he asked them, what they were disputing about 
on the way ? This question rendered them all silent. They 
were fearful of discovering the cause that had given rise to the 
debate, as they knew it would draw on them a reprimand from 
their Master. Jesus, perceiving that they still continued silent, 
sat down, and ordered them all to stand around him, and attend 
to what he was going to deliver. If any man, said the Saviour 
of the world, is ambitious of being the greatest person in my 
kingdom, let him endeavor to obtain that dignity by preferring 
others in honor, and doing to them all the good offices in his 
power. If any man desire to be first, the same shall be last of 
all, and servant of all." Mark, ix. 35. 

The disciples were now convinced that it was in vain to 
conceal the subject of the debate that had happened on the way; 
and accordingly they drew near to their Master, desiring him 
to decide a point which had often given occasion to disputes j 

16 



182 



LIFE OF CIIltlST. 



t; Who," said they, " is the greatest in the kingdom of hen 
ven? Malt, xviii. 1. Jesus, to check these foolish crnula 
tions in iiis disciples, called a little child unto him, and placed 
him in the midst, that they might consider him attentively, and 
said unto them, " Verily I say unto you, except ye be con- 
verted, and become as little children, ye shall not enter into 
the kingdom of heaven." Matt, xviii. 3. Unless ye be hum- 
bled by the power of divine grace, and brought to a due sense 
of the vanity of all earthly preferments, riches, and honors, and 
become meek and humble in spirit, ye shall be so far from be- 
coming the greatest in my kingdom, that ye shall never enter 
its borders. But whosoever shall be satisfied with the station 
in which God has placed him, receive with meekness all the 
divine instructions, however contrary to his own inclinations, 
and prefer others to himself, that man is really the greatest in 
my kingdom. "Whosoever therefore shall humble himself as 
this little child, the same is greatest in the kingdom of heaven." 
Matt, xviii. 4. 

Our Saviour, to demonstrate how truly acceptable the beauty 
of the grace of humility is to the Almighty, took the child in his 
arms, declaring, that whoever humbled themselves, like a little 
child, and showed kindness to their fellow-creatures, should have 
the same kindness showed them in the great day of account, es- 
pecially if they performed these worthy actions in obedience to 
his commands. 

It appears from circumstances, that James and John, the 
sons of Zebedee, were principally concerned in this debate, for 
we find that John endeavored to divert it, by telling his Master, 
that they had seen one casting out devils in his name, and had 
forbidden him, because he did not join himself to their company. 
To which Jesus replied, that they should not have forbidden 
him, since he must have entertained very high notions of their 
Master's power, at seeing the devils leave the bodies of men, on 
mentioning the name of Jesus. " Forbid him not : for there is 
no man which shall do a miracle in my name, that can lightly 
speak evil of me." Mark, ix. 39. 

You should, added the blessed Jesus, consider that every one 
who does not persecute us is a friend : and that the ejection of 
devils in my name will advance my doctrine, and promote my 
cause, even though the exorcist, and the devils themselves, 
should design the contrary. He also told his disciples, that the 
least degree of respect showed him by any one, even though it 
should be no more than the giving a cup of cold water to his 
thirsty disciples, was acceptable to him, and should not fail ol 
meeting with an adequate reward. " For whosoever shall give 
you a cup of water to drink, in my name, because ye belong to 



LIFE OF CHRIST. 



183 



Christ, verily J say unto you, he shall not lose his reward" 
Mark, ix. 4 ! . 

But, on the other hand, the least discouragement given to 
his disciples in the propagation of the Gospel, come from what 
quarter it win, shall be punished with the greatest severity. 
* And whosoever shall offend one of these little ones that be- 
lieve in me, it is better for him that a mill-stone were hanged 
about his neck, and he were cast into the sea." Mark. ix. 42. 

From this saying, Jesus inferred, that it was more advan- 
tageous to deny ourselves the highest enjoyments of this world 
and to part with every thing, however precious, represented by 
a hand, a foot, ( r an eye, than by these to cause the weakest ot 
his triends to stumble. And as the disciples were appointed to 
sow the seeds of virtue and religion in the world, or, according 
to the metaphor, to salt the people for an offering to heaven, in 
allusion to sacrifices being salted at the temple, Jesus exhorted 
then to mortify themselves, that they might appear worthy of 
so high an office as that of salting mankind for the altar of 
heaven ; for as they were to be the salt of the earth, it was 
requisite they should themselves be filled with the spiritual salt 
of all the* graces, and particularly the holy salt of love and 
peace, that they might as far as possible, be free from the rotten- 
ness of ambition, pride, contention, and every evil work. 

Pride is the source of numberless sins ; and therefore the 
blessed Jesus cautioned his disciples, in the most solemn man- 
ner, to beware of that vice ; assuring them, that the meanest 
child is an object of the care of Providence ; and " that their 
angels do alwavs behold the face of mv Fnthnv Wh^p*? 
heaven." Our blessed Saviour did not mean by this expression, 
that every man who practises the duties of religion has a partic- 
ular guardian angel assigned him ; but as all angels are sent as 
ministering spirits, they may be called his angels. 

To show the concern of his Almighty Father for the least of 
his reasonable creatures, and the great value he sets upon the 
souls of the human race, our Saviour told them, that he not 
only gave his highest angel charge concerning them, but had 
also sent his only begotten Sun to seek and to save that which 
was lost ; and would share in the joy which the heavenly beings 
are Mi led with on their recovery. " How think ye ? if a man 
have an hundred sheep, and one o*f them be gone astray, doth 
he not. leave the ninety and nine, and goeth into the mountains, 
and seeketh that which is gone astray? And if so be that he 
find it, verily I say unto you, he rejoiceth more of that sheep, 
than of the ninety and nine which went not astray. Even so it 
is not the will of your Father which ; s m heaven, that one of 
these little ones should perish." Matt. xvni. 12, 13, 14, 



181 



LIFE OF CHRIST 



Having thus addressed the offending party, he turned him 
self towards his disciples, and gave them instructions with re- 
gard to the offended. " If thy brother shall trespass against 
thee, £0 and tell him his fault between thee and him alone : if 
he shall hear thee, thou hast gained thy brother. But if he will 
not hear thee, then take with thee one or two more, that in the 
mouth of two or three witnesses every word may be established. 
And if he shall neglect to hear them, tell it unto the church ; 
but if he neglect to hear the church, let him be unto thee as an 
heathen man and a publican." Matt, xviii. 15. 16, 17. 

Try every measure to reclaim thy brother, and in order to 
this represent his fault to him privately. If th.s rebuke has the 
desired effect, thou hast brought him back to the paths which 
lead to happiness ; but, if this gentle method fail, two or more 
grave persons should join in the rebuke, that he may be con- 
vinced of the injury he has done thee. If he still -amain obsti- 
nate, tell his offence to the church, whose sentence will suffi- 
ciently show that thou hast done thy duty, and that he alone is 
to blame. But if he is so hardened as not to be affected by the 
censure of the church, he is from thenceforth to be treated as the 
pharisees treat the heathens and publicans: namely* as an in- 
corrigible sinner, whose company and conversation being con- 
tagious, ought to be shunned by all who have any love for virtue 
and religion. 

Our Saviour now conferred the special power which he had 
confined to Peter on all his disciples. u Verily, I say unto 
you, whatsoever ye shall bind on earth, shall be bound in hea- 
ven : and wiiatsoeyer ye shall loose on earth, shall be loosed in 
heaven." Matt, xviii. 18. That is, ye have free power to 
preach the remission of sins through faith in the Gospel and re- 
pentance unto life, and such decree will remain valid in the 
court of heaven, though passed here below. 

But, on the other hand, if the offending brother continues 
impenitent after all the methods above described are tried, his 
guilt is bound the faster upon him ; because, by the precepts of 
the gospel, none but penitents can obtain pardon. 

Our blessed Saviour also added, as an encouragement to 
good men, that if they continued earnest in their endeavors to 
bring sinners to repentance, and offered up their prayers to the 
Almighty for assistance, he would always grant their petitions, 
provided they were agreeable to the wise ends of his providence. 
" Again I say unto you, that if two of you shall agree on earth 
as touching any thing that they shall ask, it shall be done for 
them of my Father which is in heaven. For where two or three 
are gathered together in my name, there am I in the midst of 
them." Matt, xviii. 19 



LIFE OF CHRIST 



Peter had before heard his Master speak of the doctrine of 
frequent forgiveness, and imagined that what he had now so 
strongly inculcated might prove dangerous to society ; and 
therefore thought it his duty to offer his objections. " Lord," 
said he, " how oft shall my brother sin against me, and I forgive 
him? till seven times?" Malt, xviii. 21. He thought it a 
strange doctrine which obliged him to forgive offences seven 
times repeated; but our blessed Saviour told him that lie was 
very greatly mistaken : that he never intended to limit forgive- 
ness to seven times, but that it ought to be extended even to 
seventy times seven. 

This excellent moral precept he enforced by the parable of 
the two servants, debtors to one lord ; in order to show the 
necessity of forgiving the greatest injuries in every case where 
the offending party is sensible of his fault, and promises amend- 
ment ; because, on this condition alone, our heavenly Father 
will forgive our offences. "Therefore," said the blessed Jesus, 
" is the kingdom of heaven likened to a certain king, which 
would take account of his servants." God is the great king 
and sovereign of all creatures, and all are accountable to him, 
as servants to a master. He will reckon with all : and happy 
are they who live sensible of this important truth. When he 
had begun to reckon, one servant was brought unto him who 
owed him an immense debt, " ten thousand talents," a debt much 
greater than he was able to pay. His lord, therefore, com- 
manded him, agreeable to the custom of those times, to be sold 
for a slave, and " his wife and children, and all that he had, and 
payment to be made." 

The servant, convinced of the justice of the sentence, and 
knowing he had nothing to hope for, but from the mercv 
and clemency of his lord, fell down in the most humble mari- 
ner, and importunately besought him, saying, " Lord, have 
patience with me, and I will pay thee all." The Master, 
moved with compassion towards him, accepted of his humi- 
liation : and to make his happiness complete, loosed him from 
the sentence inflicted, and freely forgave him the enormous 
debt : an obligation surely sufficient to have melted the hardest 
heart into gratitude towards his lord, and the tenderest sympathy 
towards any of his brethren in distress. But, alas ! who is 
acquainted with the human heart ? This very servant w r ent out 
from the presence of his com passionate lord, and found one of 
his fellow-servants who owed him " an hundred pence :" a poor 
inconsiderable debt in comparison of what he himself owed his 
lord. 

But behold the base inhumanity of this servant : he' laid hands 
on the poor debtor, seizing him violently by the throat, and say- 
jug, ** Pay me that thou owest-" His fellow-servant fell down 

16, 



180 



LIFE OF CIIHIST. 



al his feet, even just as he had before done at the feet of his lord, 
and besought him in the very same words lie himself had so lately 
used, '* Have paticnec with me and I will pay thee all." Such 
a similarity of circumstances, one would have thought, must have 
affected his stony heart, brought to remembrance his own late 
distress, and melted his soul into the like generous compassion 
which had flowed so sweetly from his lord to him. But his con- 
duct was the very reverse : he would have no patience, he would 
show no pity : he went and cast the unhappy debtor into prison 
till he should pay the debt. 

His feJ low-servants, when they saw what was done, were ex- 
ceedingly afflicted, and came and told their lord the whole trans- 
action. Upon which he summoned the unmerciful servant to 
appear before him : and filled with indignation and abhorrence, 
said unto him. O thou w r icked servant, how perverse is thy be- 
haviour, how ungrateful and base thy proceedings : " I for- 
gave thee all the debt," that enormous debt thou owedsi me, 
" because thou desiredst me :" 1 was moved to clemency and 
compassion by thy entreaties and distress, and " shouldst not 
thou also have had compassion on thy fellow-servant, even 
as I had pity on thee !" Shouldst thou not much rather, 
have forgiven him, who was thy fellow-servant, and owed 
thee so small a sum, when I, thy king, and lord had forgiven 
thee so immense a debt ? 

Having thus expostulated with him, his wrath was kindled 
and he " delivered him to the tormentors, till he should pay 
all that was due unto him." " So likewise," added the Son of 
God, " shall my heavenly Father do also unto you, if ye from 
your hearts forgive not every one his brother their trespasses." 
Malt, xviii. 34, 35. And surely this awful threatening ought to 
strike the minds of fierce and implacable men with terror. For 
whatever they may think, it will certainly, in its full extent, be 
inflicted upon all who refuse to obey the dictates of divine mercy, 
and forgive not only their fellow-servants, but every brother in 
Christ, who, through weakness or inadvertence, may have done 
them an injury either in person or property. 



LIFE OF CHRIST. 



187 



CHAPTER XVIII. 

Our blessed Lord attends for the fourth time the celebratio i of 
the Passover at Jerusalem. Harangues the multitude at the 
solemn Feast of Tabernacles. Exempts the woman delected 
in adultery from the punishment annexed by the Jews to that 
crime. Escapes from the snares laid for him by the inveterate 
Scribes and Pharisees. 

The great Redeemer, having promoted his Father's work in 
Galilee, departed into Judea, passing through the country be- 
yond Jordan, that the Jews who inhabited these distant parts 
might enjoy the unspeakable benefits of his discourses and mi- 
racles. After sowing the seHs of eternal lile, and publishing 
the glad tidings of ;°!vation in mose remote countries, he re- 
paired to Jerusalem to celebrate the fourth passovcr ; but the 
malignity of the scribes and pharisees was so great, that he 
stayed but a short time in the capital ; and then returned into 
Galilee, where the multitude again resorted to him, and he again 
instructed them in the path that leads to everlasting life. 

The feast of the tabernacles now drew on, at which all the 
males of the Jewish nation, capable of travelling, repaired to 
Jerusalem, and dwelt in the tabernacles or booths made of the 
boughs of trees, in commemoration of their fathers having had 
no other habitation, during their forty years' sojourning in the 
wilderness. To this feast some of the kinsmen of the blessed 
Jesus desired he would accompany them, and there show himself 
openly to the whole nation of Ine Jews. They did not them- 
selves believe that he was the great prophet so long expected; 
and therefore condemned the method he pursued in his public 
ministry as altogether absurd. 

They could not conceive what reason he had for spending so 
much of his time in the deserts, and remote corners of the 
kingdom, while he professed so public a character as that of 
the Redeemer of Israel. Jerusalem, the seat of power, was, in 
their opinion, much the most proper place for him to deliver his 
doctrines, and work his miracles in the most public manner 
possible, before the great and learned men of the nation, whose 
decision in his favor would have great weight in increasing 
the number of his disciples, and inducing the whole nation to 
own him for the Messiah. " Depart hence and go into Judea, 
that thy disciples also may see the works that thou doest. 
For there is no man that doeth any thing in secret, and he 
himself seeketh to be known openly : If thou do these things, 



LIFE OF CHRIST. 



show thyself to the world. For neither did his brethren believe 
in him." John, vii. 3, 4, 5. 

Our Lord well knew the rnncorous prejudice of the inhabit- 
ants of Jerusalem, and therefore did not think proper to reside 
among them any longer than was ahsolutely necessary. They 
had more than once attempted his life, and therefore* very lit- 
tle hopes remained that they would believe his miraeieb, or 
embrace his doctrine-; but, on the contrary, the greatest reason 
to thiak thev \.ouJd destroy him, if possible, "before he had 
finished l«,e work, for which he assumed the veil of human 
m»*ure. and resided among the sons of men. " My time," said 
the blessed Jesus to these unbelieving relations, 64 is not yet 
come ; but your time is always ready. The world cannot hate 
you ; but me it hateth, because I testify of it, that the works 
thereof arc evil. Go ye up unto this least; I go not %p \ct 
unto this feast, for my time is not yet full come." John, vn. 6, 
7, 8. As if he had said, It is not propc. ior me to go before 
the feast begins ; but you may retire to the capital whenev er 
you please ; the Jews are your friends, you have done nofh: ig 
to displease them ; but the purity of the doctrines I have preach- 
ed to them, and the freedom with which 1 have reproved their 
hypocrisy, and other enormous crimes, have provoked their 
malice to the utmost height; and therefore as the time of my 
sufferings has not yet come, it is not prudent for me to go so soon 
to Jerusalem. 

There was also anethei leason why our blessed Saviour re- 
fused to accompany these relations to the feast of tabernacles'; 
the reads were crow ded with people, and these gathering round 
him, and accompanying him to Jerusalem, would doubtless 
have given fresh offence to his enemies, and have in a great 
measure prevented his miracles and doctrines from having the 
desired effect. He therefore chose to continue in Galilee, till 
the crowd were all gone to Jerusalem, when he followed, * 4 as 
it were in secret," neither preaching nor working miracles by 
the way : so that no ciowd attended him to the feast. 

As Jesus did not go up openly to Jerusalem, so neither did he, 
on his arrival, repair to the temple, and there preach openly 
to the people. This gave occasion for several disputes among 
the Jews with regard to his character. Some affirmed that he 
was a true prophet ; and that his absenting himself from the 
feast could be owing only to accident : while others as confi 
dently asserted, that he only deceived the people, and paid no 
regard to the institutions they had received from heaven. 

But about the middle of the feast, Jesus appeared openly in 
the temple, and taught the people, delivering his doctrines with 
such strength of reason and elegance of expression that his very 
enemies were astonished, knowing that he had never enjoyed 



LIFE OF CHRIST. 



189 



the advantage of a learned education. " Now about the midst 
ol' the least, Jesus went up into the temple and taught. And the 
Jews marvelled, saying, How knoweth this man letters, having 
never Learned !" John. vii. 14, 15. 

To which the great Redeemer of mankind replied, my doc- 
trine was not produced by human wisdom ; the sages of the 
world were not my instructors ; I received it from heaven. It 
is no doctrine of the Almighty, whose messenger I am. " My 
docenne is not mine, but his that sent me." John, vii. 16. 

Nor can he who is desirous of practising the doctrines I de- 
liver, if he will lay aside his prejudices, and sincerely desire to 
be taught of God, be at a loss to know from whom my doctrines 
are derived : because he will easily discern whether they arc con- 
formable to the will of man, or of God. It is no difficulty to 
discover an impostor, because all his precepts will tend to ad- 
vance his own interest, and gratify his pride. Whereas all the 
doctrines delivered by a true prophet, have no other end man the 
glory of God, however contrary they may prove to himself. 
H He that speaketh of himself seeketh his own g'ory ; but he that 
seeketh his glory that sent him, the same is true, and no unright- 
eousness is in him." John, vii. 18. 

Our Lord was upbraided with impiety by some of the Jews, 
because he had healed on the sabbath the impotent man in one 
of the porches of Bethesda, which they pretended was a. viola- 
tion of the law of Moses, and consequently what no prophet 
would be guilty of. In answer to which, our blessed Saviour 
told them, that however they might pretend to reverence the 
authority of Moses and his jaw, they made no scruple of vio- 
lating the most sacred of his precepts: they had resolved to put 
him to death, directly contrary to every law of God and man \ 
and, in order to execute their detestable scheme, were laying 
plots against his life. 

The people replied, " Thou hast a devil, who goeth about to 
kill thee ?" To winch Jesus answered, I have done a mirac'o 
of an extraordinary kind on the Sabbath-day, which you think 
inconsistent with the character of a pious man, and therefore 
wonder how I could perform it. But surely, Moses gave you 
the law of circumcision, and you make no scruple of perform- 
ing that ceremony on the Sabbath-day, because it is a precept 
both of Moses and the father. Since, therefore, y r c think your- 
selves bound to dispense with the strict observance of the Sab- 
bath, in order to perform a ceremonial precept ; can you be 
angry with me, because, in order to fulfil the great end of all the 
divine law, I have caused a man who was infirm in all his mem- 
bers, a;ul even with far less bodily labor than you perform the 
ceremony of circumcision 1 Consider, therefore, the nature of 
the tiling; direst yourselves of your prejudices, and the super- 



100 



LIFE OF CHRIST. 



stitious opinions tang! it by your ciders, and judge impartially 
" Moses therefore gave unto you circumcision, (not because it is 
of Moses, but of the fathers,) and ye on the Sabbath-day circum- 
cise a man. If a man on the Sabbath-day receive circumcision, 
that the law of Moses should not be broken ; are ye angry at 
me, because I have made a man every whit whole on the Sab- 
bath-day ? Judge not according to the appearance, but judge 
righteous judgment." John, vii, 22, 23, 24. 

Notwithstanding the strenglh of this argument, several of 
oui' blessed Saviours inveterate enemies asked, with sarcastical 
surprise, if the boldness of Jesus, and the silence of the rulers, 
proceeded from their being convinced that he was the Messiah, 
and at the same time, to deride his pretensions to that high 
character, said, that they were acquainted both with his pa- 
rents and relations : but that no man, when Christ appeared, 
would be able to tell from whence he came ; founding their opin- 
ion on these words of the prophet Isaiah, " Who shall declare 
his generation ?" hdiah, liii. 8. To which the blessed Jesus 
answered, that their knowing his parents and relations was no 
reason against his having the prophetical character of the Mes- 
siah. Adding, I am not come of myself, but sent from heaven 
by God, who has uttered nothing by his servants the prophets 
concerning the Messiah, but what is true, and will all be fulfilled 
in nie : but ye are totally ignorant of his gracious perfections 
and gracious counsels, and have no inclination to obey his just 
commands. You arc really ignorant of what the prophets have 
delivered concerning the Messiah ; for had you understood their 
predictions, you would have known that cne of his principal 
characters is to understand the perfections and will of God more 
fully, and explain them to the sons of men more cleariy than 
any other messenger ever before sent from the Most High. 
And would you attentively consider the doctrines I deliver, 
you would soon perceive this character remarkably fulfilled 
in me, and be convinced that I came from the Almighty God of 
Jacob. 

This observation, however powerful, and his reasons, how- 
ever solid, were far from disarming his enemies of their malice ; 
for some of them were desirous of apprehending him ; but 
Providence would not suffer any to lay hands on him, because 
the time of his sufferings was not yet come. Many of the 
people, however, convinced by the powerful miracles he had 
lately wrought, and the unanswerable reasons he had advanced 
in support of his character, believed on him, and affirmed pub- 
licly in the temple, that, he was the Messiah. " And many of the 
people believed on him, and said, When Christ comcth, will 
he do move miracles than these which this man hath done?*' 
J, nn. vii. 31. 



LIFE OF CHRIST. 



V91 



The scribes and pharisccs were highly provoked at this at- 
tachment of the common people to Jesus; and accordingly on 
the last and great day of" the feast, they met in council, and 
sent several officers to apprehend him, and bring him before 
them. Jesus, during these transactions in the council, continued 
in the temple teaching the people. My ministry, said he to the 
multitude, is drawing near its period ; and therefore you should, 
during the short time it has to last, be very careful to improve 
every opportunity of hearing the word : you should listen with 
the greatest attention to every discourse, that your minds may 
be stored with the truths of the Almighty, before I return to 
my Father ; for after my departure, you shall earnestly wish 
for the same opportunities of seeing me, and hearing my instruc- 
tions, but shall never obtain them. "Yet a little while am I 
with you, and then I go unto him that sent me. Ye shall seek 
me, and shall not find me: and where lam thither ye cannot 
come." John, vii. 33, 34. 

The Jews, who did not understand that our blessed Saviour 
alluded to his own death, resurrection, and ascension to the 
right hand of the Majesty on high, whither their sins would 
not permit them to follow him, wondered at this doctrine, and 
imagined that he intended to leave Judea, and preach to their 
brethren dispersed among the Gentiles. But this supposition 
was not sufficient : because if he did go and preach among the 
Gentiles, they thought it was not impossible for them to follow 
him thither. " Then said the Jews among themselves, Whith- 
er will he go, that we shall not find him ? Will he go unto 
the dispersed among the Gentiles, and teach the Gentiles? 
What manner of saying is this that he said, Ye shall seek me, 
and shall not find me ; and where I am thither ye cannot come !'* 
John, vii. 35, 36. 

While the divine teacher was thus instructing the people in 
the temple, the water from Si loam was brought in, according 
to the appointment of the prophets Haggai and Zechariah, 
part of which they drank with loud acclamations, in coinnuan- 
oration of the mercy showm to theii fathers, who were relieved 
by a stream which miraculously flowed from a rock, and re- 
lieved a whole nation, then ready to perish with thirst in a 
dreary and sandy waste ; and the other part they poured out as 
a drink-offering to the Ahnhrhty, accompanying it with their 
prayers, for the former and latter rain to fall in season; ihc 
whole congregation singing the following passage, " Wkb joy 
shall ye draw water out of the wells of salvation." Isaiah, 
xii. 8. 

It was the custom of the blessed Jesus to deliver moral in- 
structions, in allusion to any occurrences that happened ; and 
accordingly he took this opportunity of inviting, hi the most 



iD2 



LIFE OF CHRIST. 



affectionate manner, nil who were desirous of knowledge or hap- 
piness, to come to him and drink, alluding to the ceremony they 
were then performing. And to encourage all such as we're de- 
sirous of believing in him, he promised them me, gifts of the 
Holy Spirit, which lie represented under the similitude of a 
river flowing out of their belly. " In the last day, that great 
day of the feast, Jesus stood and cried, saying, If any man 
thirst, let him come unto me and drink. He that believclh on 
me as the rcripture hath said, out of his belly shall flow rivers of 
living water." John, vii. 37, 38. 

During this discourse to the peopie, the officers from the 
council came to apprehend him ; but hearing that the topic he 
was discussing was a very singular one, and he seemed to de- 
liver his discourse w r ith remarkable fervor, their curiosity in- 
duced them to listen some time to his discourse before they laid 
hands on him. But the eloquent manner in which he delivered 
his subject, appeased their rage ; the sweetness of his pronunci- 
ation, and the plainness and perspicuity of his discourse, eluci 
dated the beauties of truth, and caused them to shine before the 
understanding, with their native lustre. Accordingly, his very 
enemies, who were come from the council on purpose to appre- 
hend him, were astonished ; the greatness of the subject, made 
as it were visible by the divine speaker, filled their understand- 
ings ; the warmth and tenderness with winch he delivered him- 
self penetrated their hearts ; they felt new and uncommon emo- 
tions, and being overwhelmed by the greatness of their admira- 
tion, were fixed in silence and astonishment : they condemned 
themselves tor having undertaken the ollice, and soon returned to 
the rulers of Israel without performing it. 

If our Lord had pleaded for his life before the officers of 
the council who went to apprehend him, the success of his 
eloquence, even in that case, had been truly wonderful \ but 
in the ease before us, it was surely superior to all praise : for 
in a discourse addressed to others, and even on a spiritual sub- 
ject, it disarmed a band of inveterate enemies, and made them 
his friends. 

Nor were the officers the only persons affected by this dis- 
course, for many of them declared that he must be one of the 
old prophets ; and others, that he was no other than the Messiah 
himself. Some, however, led away with the common mis- 
take that he was born at Nazareth, asked with disdain, if the 
Messiah was to come out of Galilee ? And whether they would 
acknowledge a Galilean for the Messiah, when the Scripture 
had absolutely declared that he was to be born in Bethlehem, 
the native town of his father David? "Many of the people* 
therefore, when they heard thi-s saying, said, of a truth this is 
the prophet. Others said, This is the Christ. But some said, 



LIFE OF CHRIST. 



103 



Shall Christ come out of Galilee? Hath not the Scripture 
said. That Christ cometh of the seed of David, and out of 
the town of Bethlehem, where David was ?" John, vii. 40, 
41, 42. 

Such were the dissensions on this subject, that some of hia 
enemies, knowing that the officers were sent to apprehend 
him, threatened to lay hands on him ; but the Almighty would 
not suffer them to execute their wicked design. " And some 
of them would have taken him ; but no man laid hands on him.* 
John, vii. 44. 

The officers now returned to the council, and were asked, why 
they had not brought Jesus of Nazareth ? whom the officer* 
answered, " Never man spake like this man." This reply en* 
raged the council, who reviled them for presuming to entertain 
a favorable opinion of one whom they had pronounced an im- 
postor. It is strange, said they, that you, who are not ignorant 
of our sentiments concerning this person, should entertain a fa- 
vorable idea of him. Have any person of rank, or celebrated for 
their knowledge of the laws, believed on him ? Are not his fol- 
lowers the low order of the people, who are totally ignorant of 
all the prophecies concerning the Messiah ? 

These officers made no answer to these railing accusations of 
their masters ; but Nicodemus, a member of the council, arraigned 
their conduct in a very poignant manner, " Does our law," say a 
he, " condemn any man before he has been heard?" They had 
before condemned their officers for being ignorant of the law, 
when it appeared they were themselves far more ignorant in pre- 
tending to condemn a person before they had proved him guilty. 
They were acting directly contrary to the fundamental principles 
of the law of equity, at the time they boasted of their profound 
knowledge of its precepts. 

Incensed at this reprimand of Nicodemus, they asked him, with 
an air of disdain and surprise, if he was also one of those meaa 
persons who had joined together to support the pretences of a 
Galilean ; though the Scriptures had plainly said/'tHat Bethlehem 
was the place of the Messiah's nativity: adding, that if he refused 
to listen to them, he should socn be convinced thaf the'great pro- 
phet mentioned by Moses was not to be born in Galilee/ " Art 
thou also of Galilee ? Search, and look ; for out of Galilee arisetb 
no prophet." John, vii. 52. 

Having made this reply to Nicodemus, the council broke 
up, and Jesus, who well knew their malicious intentions, re- 
tired to the Mount of Olives, where he spent the night witk 
his disciples. 

Our blessed Lord, early the following morning, returned to 
the temple, and again taught the people. The scribes and 
pharisees now determined to render him odious to the multi 

17 



LIFE OF CHRIST 



tude, or obnoxious to the Roman governor and therefore 
placed before him a woman that had been taken in the act 
of adultery, desiring his opinion what punishment she ought 
to sutler. " This woman," said they to Jesus, " was taken 
in adultery, in the very act. Now Moses in the law com- 
manded us, that such should be stoned; but what sayest thou?" 
John, viii. 4, 5. 

Had our Lord disapproved the sentence of the law, they 
\jrould doubtless have represented him to the multitude as a 
person who contradicted Moses, and favored adultery ; w T hich 
Could not have failed of rendering him odious to the people. On 
Che other hand, had he ordered her to be stoned, it would have 
afforded a plausible pretence for accusing him to the Roman 

fovernor as a person who stirred up the people to rebellion, the 
Lomans having now taken the power of life and death into their 
Own hands. 

But Jesus, who well knew their malicious intentions, made 
them no answer, but stooped " down, and with his finger 
wrote on the ground, as though he heard them not." John, 
viii. 6. 

They, however, still continued pressing him to give an an- 
swer, and, at last, Jesus, in allusion to the law, which ordered 
that the hands of the witnesses, by whose testimony an adul- 
terer was convicted, should be first upon him, said, " He that 
is without sin among you, let him first cast a stone at her." Let 
those who are remarkably zealous for having justice executed 
upon others, at least take care to purify themselves from all 
heinous crimes. 

This reply had its desired effect. The hypocritical scribes and 
pharisees were convicted of sin by their own consciences : so that 
they immediately retired, fearing Jesus would have made their 
particular sins public. " And they which heard it, being con- 
victed by their own conscience, went out one by one, beginning 
at the eldest, even unto the last." John, viii. 9. 

The woman's accusers being all retired, Jesus told her, that as 
no man had pronounced sentence of death upon her, neither 
would he pronounce it • but advised her to be very careful for 
the future, to avoid the temptations which had induced her to 
Commit so black a crime. 

The wisdom, knowledge, and power of our blessed Saviour 
were eminently displayed on this occasion : his wisdom in de- 
fending himself against the malicious attempts of his enemies ; 
his knowledge in discovering the secrets of their hearts ; and his 
power in making use of their own consciences to render their 
erttLL intentions abortive. It was, therefore, with remarkable 
propriety, that the great Redeemer of mankind, now called him- 
self the " light of the world : ' as if he had said, I am the spir- 



LIFE OF CHRIST. 



105 



itual sun, that dispels the darkness of ignorance and supersti- 
tion, in which the minds of men are immersed, and enlightens 
the paths that lead to eternal life ; nor shall any who follow me, 
ever be involved in darkness. " I am the light of the world : 
he that followeth me shall not walk in darkness, but shall have 
the light of life." John, viii. 12. 

This assertion of our Lord highly provoked the pharisees, 
'who told him he must be a deceiver because he boasted of him 
self. To which the great Redeemer of mankind replied, Yoti 
are not to imagine that I call myself the light of the world 
from a principle of pride and falsehood : that title justly belongs 
to me : nor would you yourselves refuse to acknowledge it, did 
you know from what authority I received my commission, and 
to whom, when I have executed it, I must return. But of these 
things ye are totally ignorant, and therefore judge according to 
outward appearance, and condemn me because I do not destroy 
those who oppose me, as you vainly think the Messiah will <to 
those, who shall refuse to submit to his authority. But the de- 
sign of the Messiah's coming is very different from your mistak- 
en notions ; he is not to destroy but to save the children of men. 
" Though I bare record of myself, yet my record is true ; for I 
know whence I came, and whither I go; but ye cannot tell 
whence I come, and whither I go. Ye judge after the flesh, 1 
judge no man." John, viii. 14, 15. He added, that if he should 
condemn any person for unbelief, the condemnation would be 
just, because his mission was true, being confirmed by his own 
testimony, and that of his Almighty Father, the God of Jacob, by 
whose authority, and agreeable to whose will, all his sentences 
would be passed. "And yet if I judge, my judgment is true : 
for I am not alone, but I and the Father that sent me." John 
viii. 1G. 

Having thus asserted the divinity of his mission, and shown 
that his judgment was just, he proceeded to inform them that 
the Father himself bare witness to the truth of his mission. 
You cannot, said he, justly complain, even if I should punish 
you for your unbelief, because you are, by your own laws, com 
manded to believe the testimony of two witnesses, that my mis 
sion is evidently true. For the actions of my life, which are 
perfectly agreeable to the character of a messenger from heaven, 
bear sufficient witness of me ; and the Father, by the miracles he 
has enabled me to perform, beareth witness of me : ye are 
therefore altogether culpable in objecting to my mission. " It is 
also written in your law, that the testimony of two men is trua» 
I am one that bear witness of myself, and the Father that sent 
me beareth witness of me." John, viii. 17, 18. 

The Jews then asked him, Where is the Father, the othef 
witness to whom thou appliest I Jesus replied, Your conduo- 



196 



LIFE OF CHRIST. 



sufficiently demonstrates that ye are strangers both to me and my 
Father ; for had ye known whom I am, ye must have also known 
whom it is I call my Father ; had ye been convinced that I am 
the Messiah, you must also have been convinced that the Father 
is no other than that Omnipotent Being, who created and up- 
holds all things by the word of his power. " Then said they 
unto him, Where is thy Father ? Jesus answered, Ye neither 
know me, nor my Father ; if ye had known me, ye should have 
known my Father also." John, viii. 19. 

This discourse, the Evangelist tells us, was held in the treas- 
ury or court of the women, where the chests were placed for 
receiving the offerings of all w r ho came up to worship in the 
temple ; and must therefore have been a place of great resort, 
being frequented oy all, even the priests and rulers. But not- 
withstanding the public manner in which our blessed Saviour 
now asserted his claim to the character of the Messiah, no man 
attempted to seize him ; Providence not suffering them to put 
their malicious designs in execution, because his " hour," or 
time of his sufferings, "was not yet come." 

The debate being ended, Jesus again repeated what he had 
before told them : namely, that he should shortly depart from 
them ; and that they should then seek him, but not be able to 
find him. " I go my way, and ye shall seek me, and shall die 
in your sins : whither I go ye cannot come." John, viii. 21. As 
if he had said, After my ascension into heaven, when the Roman 
armies shall spread horror and desolation in every corner of the 
land, ye shall then earnestly wish for the coming of the Messiah, 
in expectation of being delivered by his powerful arm from your 
cruel enemy, but ye shall then find your mistake ; ye shall die 
in your sins, and be for ever excluded from the mansions of 
happiness. 

The Jews by no means comprehended this departure of 
which our Lord told them. They even fancied he would de- 
stroy himself, because they thought the only retreat where they 
could not find him, was the gloomy habitation of the grave. 
To which the blessed Jesus replied, Your vile insinuation dis- 
covers at once the wickedness of your hearts and the baseness 
of your original. Ye are from the' earth, and therefor j subject 
to all the evil passions that infect human nature ; and from the 
dictates of your own hearts, you fancy that I can be capable of 
committing the horrid crime of self-murder. But my extrac- 
tion is very different ; it is from heaven, and consequently my 
mind is not tainted with the corruption of humcn nature, the 
source of temptation to every sin. You, therefore, must believe 
that 1 am the " bread of life," the heavenly manna, the light of 
the world, the true Messiah, if you are desirous of being cleans- 
d from those pollutions which flow from your earthly origin; 



THE WOMAN TAKEN IN ADULTERY, 
page 194. 




"So when they continued asking him, he lifted up himself and said unto 
ihem, He that is without 6in among you, let him first cast a stone at her." 
— John viii. 7. 



LIFE Or CHRIST. 



107 



Dut if ye still continue in your unbelief, " you shall die in y?ut 
sins." 

The Jews now, in order to vindicate themselves, demanded 
what sort of person he pretended to be ? To which Jesus an- 
swered, " Even the same that I said unto you from the begin- 
ning," that is, at the beginning of this discourse, " the Ugh! of 
the world " Adding, " I have many things to say, and to judge 
of you : but he that sent me is true ; and I spake to the wo»*(d 
those things which I have heard of him." John, viii. 26. 

This discourse, however plain it may appear, was not under- 
stood by the perverse Jews; they did not perceive "that he 
spoke to them of the Father." But Jesus told them, that when 
they had crucified him, they would be convinced, by the mira- 
cles accompanying that awful hour, the resurrection from the 
dead, the effusion of the Holy Spirit on his disciples, and the 
destruction of the Jewish nation, who he was, and the Father 
that sent him. " When ye have lifted up the Son of Man, 
then shall ye know that I am he, and that I do nothing of my- 
self; but as my Father hath taught me, I speak these things/' 
John, viii. 28. 

He added, that though he should be crucified as a malefactor, 
that punishment would not be inflicted on him, as a consequence 
of his being deser + -, t by his Father; because he would never 
leave him in any period of his misery, or even at the hour of 
death, as he had always acted agreeable to his will. 

These words induced many of the people to believe him to 
be the Messiah. Perhaps by " lifting him up," they did not 
understand his crucifixion, but his ascension to the throne of 
David; and hence supposed, that he now entertained Sentiments 
worthy of the Messiah, and were therefore very ready to ac- 
knowledge him as such, and believed the doctrine he had deliv- 
ered concerning his mission. But Jesus told them, that if they 
persevered in the belief and practice of his word, they should, 
in reality, become his disciples, have a title to that honorable 
appellation, be fully instructed in every doctrine of the Gospel, 
and not only freed from the slavery of sin and its consequences, 
but also from the ceremonial laws delivered by Moses. -"If 
ye continue in my word, then ye are disciples indeed : and ye 
shall know the truth, and the truth shall make you free." Jofm 9 
viii. 31, 32. 

The Jews, on hearing him 'mention that they should be made 
free, answered, " We be Abraham's seed, and were never in 
bondage to any man." This assertion, if taken literally, was 
absolutely false : the whole nation, at that very time, being ill 
bondage to the Romans ; nor were their ancestors any strangers 
to slavery, having severely felt the hand of tyranny, both in 
Egypt, Assyria, and Babvlon. The expression, therefore, must 

17* 



LIFE OF CHRIST. 



be taken in a metaphorical sense, to signify spiritual bondage : 
it was a freedom by truth, a freedom in respect of religion, 
which they now asserted. They meant that they were the de- 
scendants of illustrious ancestors ; and during the worst of 
times, had preserved sentiments in religion and government 
worthy of the posterity of Abraham ; nor had the hottest per- 
secution of the Assyrian kings been able to compel them to 
embrace the religion of the heathens. In respect of truth, " we 
were never in bondage to any man : how sayest thou, Ye shall 
be made free V 

In answer to this question, Jesus told them, that those who 
gave themselves up to a vicious course of life, and to the grati- 
fication of their sinful appetites, were absolute slaves, and how 
far they might deserve that appellation, it was incumbent on 
them to consider. " Verily, verily, I say unto you, whosoever 
committeth sin is the servant of sin." And as a slave cannot be 
assured of the continuance of his master's favor, or certain of 
abiding continually in the family ; so my Father can, when he 
pleases, discard such habitual sinners, deprive you of the ex- 
ternal economy of religion, in which you so highly boast, as you 
have through sin, rendered yourselves bondsmen to his justice. 
If ye are desirous of becoming the children of God, and of re- 
maining for ever in his family, you must submit to the authority 
of his Son, and embrace his doctrine, which will induce him to 
adopt us as co-heirs with himself. It is he only that can make 
you free indeed, and place you in the city of the heavenly Jeru- 
salem, without the least danger of being removed. I well know 
that ye are in a natural sense, the seed of Abraham, but in a 
moral on^ the offspring of Satan ; for many of you are desirous 
of destroying me, because I enjoin a greater degree of sanctity 
than you are willing to acquire. " I know that ye are Abra- 
ham's seed ; but ye seek to kill me, because my word hath no 
place in you. I speak that which I have seen with my Father ; 
and ye do that which ye have seen with your father. They 
answered and said unto him, Abraham is our father." John, 
viii. 37, 38, 39. 

Notwithstanding their claim to immediate descent from that 
father of the faithful, Jesus told them, that if they were the spi- 
ritual progeny of Abraham, they would resemble that great and 
good man in his righteousness ; and therefore, instead of en- 
deavoring to take away the life ©f a person who came with a 
revelation from God, they would believe on him, in imitation of 
Abraham, who was justly styled the father of the faithful, and 
the friend of God. " If ye were Abraham's children, ye would 
do the works of Abraham. But now ye seek to kill me, a man 
that hath told you the truth which I have heard of God : this 
•Jid not Abraham." John, viii. 36, 40. 



LIFE OF CHRIST. 



109 



Jesus added, that their deeds sufficiently showed whose chil- 
dren they were, and from what stock they were descended ; even 
from the great deceiver of mankind, " who goeth about like a 
roaring lion, seeking whom he may devour." 

The Jews at length discovered the purport of our Lord's 
meaning, and accordingly replied, that they were undoubtedly 
in that sense the children of God, as they were certainly not 
born of fornication, alluding to the marriage-covenant, which 
in Scripture is metaphorically said to subsist between God and 
the people of Israel, and which by their obligation to love, hon- 
or, and obey him, was represented in a very lively manner. 
We are neither, said the Jews, idolaters ourselves, nor sprung 
from idolatrous parents ; consequently we are, with respect to 
a spiritual descent, the children of God. " We be not born of 
fornication : we have one father, even God." John, viii. 41. 

But Jesus told them, that an outward profession of the true 
religion was of no consequence. They must " love it in deed, 
and in truth," if they hoped to be, in reality, the children ot 
God : and if they truly loved religion, they must love him who 
came down from heaven on purpose to reveal it to the sons of 
men. Adding, that he did not come of himself, but was sent 
by the great Creator of the universe. " If God were your 
Father, ye would love me ; for I proceeded forth, and came 
from God : neither came I of myself, but he sent me." John, 
viii. 42. 

But ye, continued the blessed Jesus, inherit the nature of 
your father the devil ; and therefore w T ill continue to gratify the 
lusts ye have derived from him. He was an enemy and a mur- 
derer of mankind from the beginning, and has ever- since ex- 
erted his whole power to work their destruction : sometimes by 
seducing into sin by his falsities, and sometimes by instigating 
them to kill those whom God thought proper to send to reclaim 
them. And having early departed from holiness and truth, a 
custom of lying is become habitual to him. Being therefore a 
liar, and the father of lying, when he speaketh a falsity, he 
speaketh what is properly his own. But I tell you the truth ; 
and therefore it is natural to think that ye will disbelieve me. 
" Ye are of your father the devil, and the lusts of your father 
ye will do; he was a murderer from the beginning, and abode 
not in the truth, because there is no truth in him. When he 
speaketh a lie, he speaketh of his own ; for he is a liar, and the 
father of it. And because I tell you the truth, ye believe me 
not." John, viii. 44, 45. 

Though ye dare even to reject my doctrine, are any of you 
able to show that I have not received my commission from hea- 
ven, or that I have done any thing that lias a tendency to ren- 
der me unworthy of belief? Can you show that I have taught 



i 



20G 



LIFE OP CHRIST. 



false doctrines, icproved you unjustly for your actions, or been 
guilty myself of sin? If you are unable to do this, but, on the 
contrary must acknowledge that my doctrine and life are such 
as become a messenger of God, what reason can ye pretend for 
not believing me ? " And if," in affirming that I am perfectly 
free from sin, " I say the truth, why do ye not believe me ?" 
Whoever is of God, receives, with the greatest humility, what- 
ever revelations God is pleased to make of himself by his mes- 
sengers, and makes it his study and delight to obey all his com- 
mandments. But ye reject the revelations and precepts of the 
Almighty, delivered by me, who came down from heaven, for 
no other reason than because ye are not the children of God. 
" He that is of God, heareth God's words ; ye therefore bear 
them not, because ye are not of God." John, viii. 47. 

The Jews, still attached to their lineal descent, replied, that 
his calling the descendants of Abraham the children of the devil, 
was a sufficient proof that he w r as a very profligate wretch him- 
self, or instigated by some evil spirit. But Jesus told them he 
was neither mad nor actuated by an evil spirit. On the con- 
trary, he honored his Father, by speaking the words of truth, 
which he had sent him to deliver : and, therefore, they dishon- 
ored him in calling him by so opprobrious a title. Adding, 
that he sought not their applause, but referred their conduct to 
an omniscient and impartial Judge. "And I seek not my own 
glory: there is one that seeketh and judgeth." John, viii. 50. 

Our Lord, having declared his mighty and divine power, 
asserts the happy effects uf faith and obedience to the Gospel. 
"Verily, verily, I say unto you, If a man keep my saying, he 
shall never see death." John, viii. 51. On this declaration, 
the Jews (who were total strangers to our Lord's spiritual 
meaning of death) cried out, now we sufficiently know that thou 
art possessed with a devil ; for the most righteous persons that 
ever flourished among the sons of men are dead: Abraham, and 
the prophets, and other holy men, are all laid in the chambers 
of the dust, and yet thou hast the impudence and folly to affirm, 
that w T hosoever keeps thy precepts shall never die. Thou surely 
canst not think, nor pretend to be more in favor with the Al- 
mighty than Abraham and the prophets were, who, though the 
strictest observers of the divine precepts, could not obtain the 
privilege of being themselves exempt from the stroke of death, 
much less for their followers. " Now we know that thou hast 
a devil ; Abraham is dead and the prophets ; and thou sayest, 
II a man keep my saying, he shall never taste of death. Art 
thou greater than our father Abraham, which is dead : and the 
prophets are dead; whom makest thou thvseif?" John, viii. 
52 53. 



LIFE OF CHRIST 



201 



In reply to this impertinent query, the Messiah returned. If 
1 should attempt to speak in praise of myself, you would call it 
vain and foolish, and, like the pharisees, tell me, " Thou bearest 
record of thyself : thy record is not true." Instead, therefore, of 
giving you a full description of my dignity, I shall only inform 
you, that it is my Father who speaketh honorably of me, by the 
many miracles he enables me to perform. And surely this may 
be sufficient to convince you of what I have promised for my 
disciples ; especially when I tell you that my Father is no other 
than the Almighty God of Jacob, whom all the descendants of 
Abraham pretend to worship. But though you vainly boast of wor- 
shipping my Father as your God, you are ignorant of him ; you 
neither form just conceptions of him, nor worship him in the 
manner you ought. Your knowledge and actions, therefore, dis- 
agree with your profession ; but, on the contrary, I entertain pro- 
per ideas of him, and obey his precepts. You may, perhaps, 
construe this declaration as proceeding from vanity ; but if 1 
should say, I do not form adequate conceptions of him, or ac- 
knowledge him as he deserves, I should be a liar like unto you. 
Even your father Abraham, of whom you so highly boast, ear- 
nestly desired to behold the time when I, the promised seed, should 
put on the veil of human nature and convert the nations of the 
world from their idolatry to the knowledge and worship of the 
true God. He earnestly desired to see the great transactions 
of my life, by which this invaluable blessing was to be procured 
for all the sons of men : and view the happy state of all nations, 
when this blessing was bestowed upon them. This was granted 
him ; " he saw it and was glad." He was favored with the rav- 
ishing prospect of these happy times, then concealed in the 
womb of futurity, and was exceedingly transported with the 
scene. " Your father Abraham rejoiced to see my day : and 
he saw it, and was glad." John, viii. 56. 

The Jews, still blind to the spiritual meaning of our Lord's 
words, concluded he had affirmed that he was before Abraham ; 
and knowing he was not yet for «,y years old, considered it as 
absolutely ridiculous. They had no conception of his dkine 
nature, though he had so often told them he was the Son of 
God, ,i consequently existed with the Father, long before this 
world was called from its primitive chaos. This gross stupidity 
and perverseness induced the Saviour of the world to assert his 
dignity in still plainer terms : " Verily, verily, I say unto you, 
Before Abraham was, I am;" John, viii. 58 

The Jews, incensed at our Lord's prior claim to Abraham, 
ui point of existence, rushed on him, and attempted to stone 
him ; but Jesus, by rendering himself invisitye, passed unhurt 
through the crowd, and retired out of the temple. 



202 



LIFE OF CHRIST 



CHAPTER XIX. 

Our Lord continues to work Miracles in confirmation of his 
Mission and Doctrine. — Calls forth and sends out seventy 
Disciples. — Preaches to the people of Judea, by way oj 
Parable. 

The great Preacher of Israel, having defeated the cruel de- 
signs of the obstinate Jews, in passing on his way, saw a man 
who had been blind from his birth. The sight of so affecting an 
object could not fail to excite the compassion of the benevolent 
Saviour of mankind. Nor could the affronts and indignities he 
nad just received from the Jews hinder him from " working the 
works of him that sent him," and dispensing blessings on that 
rebellious and ungrateful nation. Accordingly, he beheld this 
poor blind man, not with a transient view, but fixed on him the 
eyes of his divine compassion, and presented him with the riches 
of his adorable love. 

The disciples, observing the affectionate regard of their Mas- 
ter to this object of compassion, and probably imagining that 
he was going to extend his usual mercy to this unfortunate 
object, asked their Master, whether hrs blindness was occa- 
sioned by his own sin, or the sin of his parents ? They had often 
heard their Master say, that afflictions were commonly the pun- 
ishment of particular sins ; and had learned, from the law oi 
Moses, that sin was the fruitful source of evil ; and that the Lord 
punished the iniquities of the fathers upon the children. Their 
Master kindly answered, that neither his own nor the sins of the 
parents were the immediate cause of this peculiar punishment ; 
but that he was born blind, " that the works of God should be 
made manifest in him ;" particularly his sovereignty in bringing 
him blind into the world, his power in conferring the faculty of 
sight upon him, and his goodness in bearing witness to the doc- 
trine by which men are to be saved. 

We may learn, by this pertinent reply of the Saviour of the 
world, that a curious inquiry into the afflictions of other men 
may be safely avoided ; and that, we ought to suppose every ca- 
lamity subservient to the glory of Omnipotence ; never imputing 
to their personal sins whatever miseries we behold in others, 
lest, like the disciples in the present case, Ave assign to sin, what 
owes its origin to the glory of our Maker. 

Having assigned the cause of this person's blindness, namely, 
" that the works of God should be made manifest in him," 
Jesus added, " I must work the works of him that sent me, 
while it is day ; the night cometh when no man can work 



LIFE OF CHRIST 



200 



John, ix. 4 ; intimating to his disciples, and all the sons of 
men, his unwearied labor in the work of his Almighty Father. 
In this he was employed day and night, during the time of his 
sojourning in the flesh. To this alone he directed all his 
thoughts and all his intentions. This he esteemed even as his 
meat and drink ; and for this he suffered the neglect of his ordi- 
nary food, that he might finish the blessed, the beneficent work 
of human salvation. A work, to accomplish which he left the 
courts of heaven ; and during the execution of it, went about 
doing good. 

It was now- the sabbath-day, and the blessed Jesus was going 
to perform a miracle, in w 7 hich there was to be a small degree 
of servile work ; and therefore he told his disciples, that they 
need not be surprised to see him work miracles of that kind 
on the sabbath-day. For though they should imagine that he 
might defer them till the day of rest was over, his time on earth 
was so short, that it was necessary for him to embrace every 
opportunity that offered of working miracles. Perhaps he 
chose to perform this work on the sabbath, because he knew 
the pharisees would, for that reason, inquire into it with the 
utmost attention, and consequently render it more generally 
known. 

But however this be, our blessed Saviour, who was now going 
to confer sight on one that was born blind, took occasion from 
thence to speak of himself as one appointed to give light also 
to the minds of men involved in darkness. " As long as I am in 
the world, I am the light of the world." John, ix. 5. 

It appears from hence that our Saviour's miracles were de- 
signed not only as proofs of his mission, but also as specimens 
of the power he possessed as the Messiah. For example, by 
feeding the multitude with the meat that perished, he signified 
that he was come to quicken and nourish mankind, with the 
" bread of life," that sovereign cordial, and salutary nutriment 
of the soul. His giving sight to the blind was a lively emblem 
of the efficacy of his doctrine to illuminate the blinded under- 
standings of men. His healing their bodies represented his 
power to heal their souls, and was a specimen of his authority 
to forgive sins, as if it was a real, though a partial removal ot 
s punishment. His casting out devils was an earnest of his 
nnal victory over Satan, and all his powers. His raising par- 
ticular persons from the dead was the beginning of his triumph 
over death, and a demonstration of his ability to accomplish a 
general resurrection : and, in a word, his curing all promiscu- 
ously, who applied to him, showed that he was come not to 
condemn the world, but to save, even the chief of sinners. 
Accordingly at, or soon after performing tnese miracles, when 
the memory of them was fresh in the minds of his hearers. 



204 



life of eiirasT. 



we often find him turning his discourse to the spiritual things 
they reproached. But to return from this digression. 

Having declared the salutary design of his coming into the 
world, u he spat on the ground? and r ide clay of the spittle, and 
he anointed the eyes of the blind man with the clay, and said unto 
him, Go wash in the pool of Siloarn, (which is, by interpretation, 
Sent.) He went his way therefore, ^.nd washed, and came see- 
ing." John, ix. 6, 7. 

From former examples it is evident that our blessed Saviour 
could as easily have performed this miracle without the assist- 
ance of any external means. Indeed, those the great Redeemer 
of mankind made use of on this occasion were so far from 
being likely to effect the cure, that they seem properly adapted 
to produce quite a contrary effect. We must, therefore, con- 
clude, that they were intended to direct our attention to higher 
mysteries, and show us, as in a glass, that it was through the 
same divine power, who at first created man out of the dust of 
the earth, and gave sight to his eyes, that lapsed mankind were 
now restored and regenerated, and the black cement of sin, which 
closed their eyes, wiped away. 

This person seems to have known the power of the Redeemer, 
or at least to have been informed by some person near him, who 
Jesus was, the fame of whose miracles had been published in 
every corner of Judea. Indeed, we cannot otherwise account 
for the implicit and ready obedience paid him by the blind man, 
who was amply rewarded for his faith and confidence, by receiv- 
ing the invaluable gift of sight. 

This miraculous operation could not fail of producing a 
general curiosity and surprise, and induced those who had 
seen this blind man in his dark and deplorable condition, to 
be very particular in their inquiries into the means of so sin- 
gular a miracle. It was doubtless the subject of general con- 
versation ; and it is natural to think should also have proved 
the means of a general conversion ; but, as too frequently 
happens, a perverse curiosity prevented its salutary effects 
upon their souls. Unbelief, and hardness of heart, led some 
of them even to doubt of the plainest fact : a fact the most 
evident and indisputable, and plainly the work of the divinity, 
and others to persecute at once both the object and the author 
of it ! " The neighbors, therefore, and they which before had 
seen him, that he was blind, said, Is not this he that sat and 
begged? Some said, This is he; others said, He is like him: 
but he said, I am he." John, ix. 8, 9. 

The man, transported with gratitude and joy, and perceiving 
his neighbors to doubt of the identity of his person, proclaimed 
himself to be the very same, whom they lately saw begging 
in total darkness. I am he thus wonderfully blest with sight, 



LTFE OP CHRIST 



205 



by the peculiar mercy of the Almighty! I am he who was 
blind from my birth, whom ye ha ve all seen, and many relieved 
in my miserable distress ! I am he who was, even from my mo- 
ther's womb, involved in' "i.-.al darkness, but now enjoy the enli- 
vening light of day ! 

So genuine an acknowledgment of the fact excited their 
curiosity to know how bis admirable effect was produced. 
w How were thine eyes opened V To this question he readily 
replied, " A man that is called Jesus, made clay, and anoint- 
ed mine eyes, and said unto me, Go to the pool of Siloam, 
and wash ; and I went and washed, and I received sight." John, 
ix. 11. 

They then asked him where the person was, who had per- 
formed so stupendous a work ? to which the man answered, 
" I know not ;" for Jesus had retired while the man went to 
wash his eyes in the pool of Siloam, probably to avoid the 
applauses which would naturally have been given him, and 
which we see through the whole Gospel he generally studied 
to avoid. 

The neighbors, either stimulated by envy, or excited by a de- 
sire of having the truth of this extraordinary event searched to 
the bottom, brought the man before the council as the proper 
judges of this affair. Accordingly he was no sooner placed be- 
fore the assembly, than the pharisees began to question him, " how 
he had recovered his sight." Not daunted by this awful assem- 
bly, though terrible to a man of his mean circumstances, he boldly 
answert i, "He put clay upon mine eyes, and 1 washed, and do 
see." John, in. 15. 

On hearing this account of the miracle, the pharisees declared 
that the author of it must be an impostor, because he had, by 
performing it, violated the Sabbath-day. But others, more can- 
did in their way of thinking, gave it as their opinion, that no de- 
ceiver could possibly work a miracle of that kinct, because it was 
too great and beneficial for any evil being to have either the in- 
clination or pow T er to perform. 

The court being thus divided in their opinions with regar i to 
the character of Jesus, they asked the man himself what f e 
thought of the person who had conferred on him the blessing 
s>f sight 1 To which he boldly and plainly answered, " He is 
a prophet." But the Jews wanting to prove the whole a cheat, 
started another objection, namely, that this person was not born 
blind, though all his neighbors had really testified the truth of 
it. Accordingly, they called his parents, and asked them, 
Whether he was their son : if he had been born blind ; and by 
what means he had obtained his sight ? To which they answer- 
ed, that he was truly their son, and had been born blind ; but 
with regard to the manner in which he received bis sight, and 

18 



206 



LIFE OF CHRIST 



the person who had conferred it on him, they could give no in- 
formation : their son was of age, and he should answer for him- 
self. " These words spake his parents, because they feared the 
Jews ; for the Jews had agreed already, that if any man did 
confess that he was Christ, he should be put out of the syna- 
gogue." John, ix. 22. 

This pioves that the convictions of conscience act powerfully 
on the mind: the parents of this blind man well knew by what 
means their son had received his sight ; and like him they should 
have glorified the divine hand that had wrought so marvellous 
a woik ; and dared to have confessed him before all men, what- 
ever dangers might have threatened them. Let us learn from 
hence, to fear our own, and to pity human frailty, and to im- 
plore the assistance of the Holy Spirit to give us courage and 
resolution in the day of trial : and let us take care not to love 
the praise of men more than the praise of God. 

The pharisees, finding that all attempts either to discredit 
or disprove the fact, were useless, had recourse to their usual 
method of calumniating the author of it. They called again 
" the man that was blind, and said unto him, Give God the praise : 
we know that this man is a sinner." John, ix. 24. To which the 
man boldly answered these rulers of Israel, " Whether he be a 
sinner or no, I know not : one thing I know, that whereas I was 
blind, now I see." John, ix. 25. 

This reply prevailed not with the obstinate Jews ; they were 
desirous of confounding him with repeated questions, and the 
art of sophistry, and accordingly asked him, " What did he to 
thee ? How opened he thine eyes ?" They had before asked 
these questions, but now proposed them a second time, in ordei 
that the man by repeating his account of the servile work per- 
formed at the cure, might become sensible that Jesus had there- 
by violated the sabbath, and consequently must be an impostor. 
Thus the enemies of our dear Redeemer would gladly have pre- 
vailed on the person who had received the valuable gift of sight, 
to join with them in the judgment they had passed on the great 
person who had wrought so stupendous a miracle. But their ob- 
stinacy in denying the truth appeared so criminal in him, that he 
boldly answered, " I have told you already, and ye did not hear : 
wherefore would ye hear it again ? will ye also be his disciples ?" 
John, ix. 27. 

The council were highly exasperated at this retort. e * They re- 
viled him, and said, Thou art his disciple ; but we are Moses* 
disciples. We know that God spake unto Moses : as for this fel- 
low, we know not from whence he is." John, ix. 28, 29. 

The poor man, incensed at their unbelief and hardness of 
neart, replied, It is very strange that you should not acknow- 
ledge the divine mission of a teacher who performs such astoa 



LIFE OF CHRIST. 



20? 



hlnng miracles : for common sense sufficiently declares, that * 
God never assists impostors in working miracles ; and accord- 
ingly there cannot be found a single example since the creation 
of the world, of any such person's opening the eyes of one 
born blind. My opinion, therefore, is, that if this man had 
not been sent from God ; he could not work any miracle at all. 
" The man answered and said unto them, Why, herein is a 
marvellous thing, that ye know not from whence he is, and yet 
he hath opened mine eyes. Now we know that God heareth 
not sinners : but if any man be a worshipper of God, and doeth 
his will, him he heareth. Since the world began, was it not 
heard that any man opened the eyes of one that was born blind. 
If this man were not of God, he could do nothing." John, ix. 
30, &c. 

The honest man's arguments, though plain, were powerful, 
and founded upon truths they could not deny. They all owned 
that " God heareth not sinners ;" they all knew that God had 
heard Jesus, by the miracle he had wrought, which was a fact 
proved beyond any possibility of doubt, and was such as never 
man performed; it therefore undeniably followed, that Jesus was 
not a sinner, but sent from God, since otherwise he could do 
nothing. 

The pharisees were not ignorant that this argument was con- 
clusive ; they felt its whole force, and well knew that it could 
not be resisted. Accordingly they did not attempt to answer it, 
but had recourse to punishment and abusive language. Thou 
wicked, illiterate, impudent mortal, said they, whose understand- 
ing is still as blind as thy body lately was, and who wast born 
under the heaviest punishment of sin, dost thou pretend to in- 
struct in a manner of this kind, the guides of the people, and 
those who have rendered themselves eminent for their knowledge 
in the law ? " Thou wast altogether born in sin, and dost thou 
teach us ?" Jolin, ix. 34. 

After their presumptuous taunts, the Evangelist adds, that 
" they cast him out ;" that is, they passed on him the sentence of 
excommunication, which was the highest punishment they had 
power to inflict. But though he was cut off from the Jewish 
society, he was nevertheless thereby united to one, where no 
unjust sentences can ever be passed, nor any member be ever 
separated during a joyful eternity. 

The presumption of the pharisees, should teach us to contem- 
plate the various arts, and subtle endeavors of all the adversa- 
ries and enemies of the Gospel and cross of Christ ; and not be 
surprised to find them, though in different shapes, employed 
against ourselves, if we zealously embrace the truth of Christ, 
as well as against all who are not afraid to confess, before all 
men, the glory of him who hath opened their eyes ? It is in> 



208 



LIFE OF CHRIST. 



possible that the world should love those who boldly declare tha. 
its works are evil. Let us not therefore be shaken when we come 
to experience it, but learn from this blind man, freely and openly 
to confess the faith, and to declare the power of that God, who 
hath brought us from darkness into his marvellous light, and 
turned our feet into the way of peace. 

The feast of dedication now drew near. This solemnity was 
not appointed by Moses, but by that heroic reformer, Judas 
Maccabeus, in commemoration of his having cleansed the tem- 
ple, and restored its worship, after both had been polluted by 
Antiochus Epiphanes. 

Although this feast was merely a human institution, Jesus de- 
termined to be present at it, even though he knew that farther 
attempts would be made against his life. His public ministry 
was indeed now drawing near its period : and therefore the 
blessed Jesus would not omit any opportunity of preaching to 
the lost sheep of the house of Israel, and of doing good to the 
children of men. Nor did he now, as he • had formerly done, 
travel privately to the capital, but openly declared his intention 
of going to Jerusalem, and set forward on his journey with great 
courage and resolution. 

The road from Galilee to Jerusalem lay through Samaria, and 
the inhabitants were those which entertained the most inveterate 
hatred against all who worshipped in Jerusalem. Jesus being 
no stranger to this disposition of the Samaritans, thought proper 
to send messengers before him, that they might, against his arri- 
val, find reception for him in one of the villages. The prejudiced 
Samaritans, finding the intention of his journey was to worship 
in the temple at Jerusalem, refused to receive either him or his 
disciples into their houses. 

The messengers being thus disappointed, returned to Jesus, 
and gave him an account of all that had passed ; at which James 
and John were so exceedingly incensed, that 'they proposed to 
their Master to call for fire from heaven in order to destroy such 
inhospitable wretches; alleging, in excuse for such violent pro- 
ceedings, the example of the prophet Elijah. " Lord, wilt thou 
that we command fire to come down from heaven, and consume 
them, even as Elias did V Luke, ix. 54. 

Our Lord, desirous of displaying an example of humility od 
every occasion, sharply rebuked them for entertaining so unbe- 
coming a resentment for this offence. " Ye know not," said he, 
' what manner of spirit ye are of." Ye are ignorant of the 
sinfulness of the disposition ye have now expressed ; nor do ye 
consider the difference of times, persons, and dispensations. 
The severity exercised by Elijah on the men who came from 
Ahab to apprehend him was a just reproof to an idolatrous 
king; and people ; very proper for the times, and very agreeable 



LIFE OP CHRIST 



209 



to the characters, both of the prophet who gave it, and of the 
Menders to whom it was given ; and, at the same time, not un- 
suitable to the Mosaic dispensation. But the Gospel breathes 
a very different spirit ; and the intention of the Messiah's coming 
into the world, was not to destroy, but to save the lives of the 
children of men 

Ye wise of this world, who reject saving knowledge, behold 
here an instance of patience, under a real and unprovoked inju- 
ry, which you cannot parallel among all your boasted heroes 
of antiquity ! An instance of patience which expressed infinite 
sweetness of disposition, and should be imitated by all the hu- 
man race, especially bv those who call themselves the disciples 
of Christ. 

Being denied reception by the inhospitable inhabitants of this 
Samaritan village, Jesus, attended by his disciples, directed his 
way towards another ; and as they travelled, a certain man said 
to him, " Lord, I will follow thee, whithersoever thou goest." 
But Jesus, to whom the secret purposes of all hearts were open, 
knowing he only desired the riches and honors of the Mes- 
siah's kingdom, thought proper to make him sensible of his mis- 
take ; and accordingly said to him, " Foxes have holes, and 
birds of the air have nests, but the Son of man hath not where 
to lay his head." Luke, ix. 58. I am so far from boasting of a 
temporal kingdom, and the power and pomp attending it, that 
I have not even the accommodations provided by nature for the 
beasts of the field and the fowls of the air. They have safe 
and secure retreats ; but the Son of man is destitute of an habi- 
tation. 

Jesus, in the course of his wandering, met with one who had 
formerly been his disciple, and ordered him to disengage himselt 
from all worldly employments, and to follow him ; but he was 
desirous of excusing himself for the present, under the pretence, 
that he was bound by the ties of gratitude to continue with his 
aged father, till death had put a period to his existence, and he 
had laid his remains in the sepulchre of his ancestors ; " Lord," 
said he, " suffer me first to go and bury my father." To which 
Jesus answered, " Let the dead bury their dead ; but go thoa 
and preach the kingdom of God." Luke, ix. 60. Let those that 
are immersed in worldly affairs, follow the affairs of the world ; 
but those who have embraced the doctrines of the Gospel do 
every thing in their power to spread the glad tidings of salvatioa 
in every part of the earth. 

A third person offered to follow him, provided he would give 
him the liberty to return to his house, and take leave of his 
family ; but Jesus told him, tbit he should not suffer any domes- 
tic affairs to interfere with the care of his salvation ; that the 
calls of religion were too pressing to admi A of the least delay 

18* 



5210 



LIFE OF CHRIST. 



or excuse whatever ; and that all who set themselves to seek the 
welfare of their souls, should pursue the work assiduously, with- 
out looking carelessly around them, as if they were regardless 
of the work they had undertaken to perform. " No man having 
put his hand to the plough, and looking back, is fit for the king- 
dom of God." Luke, ix. 62. 

As our blessed Saviour's ministry was from this time, till its 
final period, to be confined to Judea, and the countries beyond 
Jordan, it was necessary that some harbingers should be sent 
into every town and village he was to visit, to prepare his way. 
Accordingly he called his seventy disciples unto him, and after 
instructing them in the duties of their mission, and the particu- 
lars they were to observe in their journey, he sent them into 
different parts of the country, to those particular places whither 
he himself intended to follow them, and preach the doctrines 01 
the Gospel to the inhabitants. 

Our Lord, according to his own declaration, despatched these 
disciples on the same important message, as he had done the 
twelve before. 

The harvest was plenteous in Judea and Perea, as well as in 
Galilee, and the laborers also few ; and being never more to 
preach in Chorazin, Bethsaida, and Capernaum, the cities 
wherein he had usually resided, he reflected on the reception 
he himself had met with from the inhabitants of those cities. 
He foresaw the terrible consequences that would flow from their 
rejecting his doctrine, and the many kind offers he had made 
them. He was grieved for their obstinacy ; and in the over- 
flowing tenderness of his soul, he lamented the hardness of their 
hearts. " Wo," said he, " unto thee, Chorazin ; wo unto thee, 
Bethsaida ; for if the mighty works had been done in Tyre and 
Sidon, which have been done in you, they had a great while 
ago, repented, sitting in sackcloth and ashes. But it shall be 
more tolerable for Tyre and Sidon at the judgment than for 
you. And thou, Capernaum, which art exalted to heaven, shall 
be thrust down to hell." Luke, x. 13, 14, 15. ' To which our 
Saviour added, as some consolation to his disciples, " He that 
•heareth you, heareth me : and he that despiseth you, despiseth 
me : and he that despiseth me, despiseth him that sent me." 
Luke, x. 16. 

Such a token of heavenly regard could not fail of comforting 
the seventy, and alleviating their minds when thinking of the ill 
usage they expected to meet with during the course of their mis- 
sion. They well knew, that the preaching of Christ himself 
had been often despised, and often unsuccessful, with respect to 
many of his hearers ; and therefore they had not very great rea- 
son to expect that they should find a more welcome reception 
than their Master. 



LIFE OF CIIIUST. 



211 



The seventy disciples, having received their insti uelioiis, and . 
the power of Working miracles from the Messiah, departed to 
execute their important commission in the cities and villages of 
Judea and Perea. And after visiting the several places, pub- 
lishing the glad tidings of salvation, and wonting many miracles, 
in confirmation of their mission, they returned to their Master 
with great joy, saying ; " Lord, even the devils are subject unto 
us, through thy name !" 

From this appeal it seems that they knew not the extent of 
their delegated power : and were pleasingly surprised to find 
the apostate spirits tremble at their command. To w T hich their 
great Master replied, " I beheld Satan as lightning fall from 
heaven." You will no longer be astonished that the devils are 
subject to the power I have given you, when I tell you that their 
prince is not able to stand before me ; and accordingly, w T hen I 
first put on the veil of human nature, to destroy him and his 
works, I saw him, with the swiftness of the lightning's flash, fall - 
from heaven. Adding, in order to increase their joy, and prove 
that he had really cast Satan down from the seats of heaven, that 
he would enlarge their power. " Behold," says he, " I give unto 
you power to tread on serpents and scorpions, and over all the 
power of the enemy: and nothing shall by any means hurt you." 
Luke, x. 19. 

Lest they should exult beyond measure in the honor thus 
conferred on them, which was merely temporary, our Lord adds, 
" Notwithstanding, in this rejoice not, that the spirits are subject 
unto you ; but rather rejoice, because, your names are written 
in heaven." Luke, x. 20. 

A T or could the blessed Jesus reflect on the unsearchable wisdom 
and goodness of the divine dispensation to mankind, without 
feeling extraordinary joy ; so that his beneficent heart overflowed 
with strains of gratitude ; " I thank thee, O Father, Lord of 
heaven and earth, that thou hast hid these things from the wise 
and prudent, and hast revealed them unto babes ; even so Father, 
for so it seemed good in thy sight." Luke, x. 21. 

When the disciples had executed their commissions, Jesus left 
Samaria, and retired into Judea, and in the way was met by a 
certain lawyer, or scribe, who being desirous of knowing whe- 
ther the doctrines preached by Jesus were the same with those 
before delivered by Moses, asked him, What he should do to 
inherit eternal life ? It is really amazing that any mortal should 
ask a question like this, with a view to tempt, not to be instruct- 
ed ! This was, however, the case ; but the blessed Jesus, though 
no stranger to the most secret thoughts of the heart, did not 
reply, as he had before done to the pharisees, " Why temptest 
thou me, thou hypocrite?" He turned the scribe's weapons 
against himself ; What, said he, is writtei m the law, of which 



212 



LIFE OF CHRIST. 



thou professest thyself a teacher; "How rcadest thou?" That 
law will teach thee what thou must do to be saved ; and hap- 
py will it be for thee, if thou complies! with its precepts. The 
scribe answered, it is there written, " Thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, and with all 
thy strength, and with all thy mind ; and thy neighbor as thy- 
self." Luke, x. 27. 

Our Lord then shows the strength and spirituality of the law, 
" Thou hast answered right : this do, and thou shalt live." 
Perform these commands, and thou hast fulfilled the duties of an 
Israelite : for on these two commandments hang all the law and 
the prophets. 

Where is the man that can fulfil the law ? The lawyer, who 
in all probability expected no such answer, being conscious of his 
defects, and consequently, of the impossibilty of obtaining eter- 
nal life on these conditions, was willing, as the sacred historian 
informs us, " to justify himself ; was willing to stifle the rising 
suggestions of his own conscience, and, at the same time, to make 
a show of his own devotion , and in order to this, he said to 
Jesus, " And who is my neighbor ?" A question very natural 
to be asked by a bigoted Jew, whose narrow notions led him to 
despise all who were not of his own fold ; all who were not the 
natural descendants of his father Abraham. 

To remove their obstinate attachment to their own principles, 
open their hearts to a more generous and noble way of thinking, 
and show them the only foundation of true love, and the exten- 
sive relation they and all mankind stand in to each other, our 
Saviour delivered the following most beautiful and instructive 
parable. 

A certain person, in his journey from Jerusalem to Jericho, 
had the misfortune to fall into the hands of robbers, who, not 
content with taking his money, stripped him of his raiment, beat 
him in a deplorable manner, and left him for dead. While he 
continued in this miserable condition, utterly incapable of as- 
sisting himself, a certain priest happened to travel the same 
road ; " and when he saw him, he passed by on the other side." 
And likewise a Levite, when he was at the place, came and 
looked on him, and passed by on the other side. So little 
compassion had these ministers of religion for a brother in the 
most deplorable circumstances of distress, that they continued 
their journey without offering to assist so miserable an object, 
notwithstanding their sacred characters obliged them to perform, 
on every occasion, the tender offices of charity and compassion. 
It was a brother, a descendant of Abraham in distress ; and 
therefore those hypocrites could offer no reasons to palliate their 
inhumanity. Their stony hearts could behold the affecting ob- 



THE DISCIPLES SENT FORTH, 
page 210. 




LIFE OF CHRIST 



213 



lect of an unfortunate Israelite, lying in the road naked and 
cruelly wounded, without being the least affected with his dis- 
tress. 

Though these teachers of religion were hypocrites, and wholly 
destitute of grace and charity, compassion glowed in the heart of 
a Samaritan, who, coming to the spot where this helpless object 
lay, ran to him ; and though he found him to be a person of a 
different nation, and one who professed a religion opposite to his 
own, yet the hatred which had been instilled into his mind from 
his earliest years, and every objection arising from the animosity 
subsisting between the Jews and Samaritans, were immediately 
silenced by the tender sensation of pity, awakened by the sight 
of such complicated distress ; his bowels yearned towards the 
miserable object : though a Jew, he flew to him and assisted him 
in the most tender manner. 

It was the custom in these eastern countries for travellers 
to carry their provisions with them ; so that this compassionate 
Samaritan was enabled, though in the desert, to give the 
wounded man a little wine to recruit his spirits. He also 
bound up his wounds, pouring into them wine and oil, placed 
him on his own beast, and walked himself on foot to support 
him. In this manner he conducted him to an inn % took care 
of him during the night ; and in the morning, when business 
called him to pursue his journey, recommended him to the 
care of the host, left what money he could spare, and desired 
that nothing might be denied him ; for whatever was expended 
he would repay at his return. 

Having finished the parable, Jesus turned himself to the law- 
yer, and asked him, " Which now of those three, thinkest thou, 
was neighbor unto him that fell among the thieves ?" The law- 
yer, struck with the truth and evidence of the case, replied, 
without the least hesitation, " He that shewed mercy on him." 
Upon which Jesus replied, " Go, and do thou likewise." Per- 
form all the good actions in thy power, extend thy kindness 
to every one who stands in need of thy assistance, whether 
he be an Israelite, an Heathen, or a Samaritan. Considei 
every man as thy neighbor in respect to works of charity, 
and make no inquiry with regard to his country or religion, 
but only with regard to his circumstances. 

On examination of the particulars of this beautiful parable, 
we shall find that it is composed in the finest manner to work 
the conviction designed ; so that the lawyer, however desirous 
of considering those of the Jewish religion only as hiss neigh- 
bors, it was impossible for him to do it on this occasion. The 
Jews had long considered the favors of a Samaritan as a more 
detestable abomination than the eating of swine's flesh ; yet. 
notwithstanding this prepossession, the lawyer was obliged to 



214 



LIFE OF CHRIST 



acknowledge that neither the priest, nor the Levite, but the 
travelling Samaritan, by discharging the great office of human- 
ity to the Jew in distress, was truly his neighbor ; that the 
like humanity was due from an Israelite to a Samaritan in 
the like distressed circumstances : and, consequently, that men 
are neighbors, without any regard to country, kindred, lan- 
guage, or religion. 

Mankind are intimately connected by their common wants, 
and their common weaknesses. Providence has formed them 
in such a manner, that they cannot subsist without the assist- 
ance of each other ; and, consequently, the relation subsisting 
between them is as extensive as their natures, and their obliga- 
tions to assist each other by mutual good offices, as strong as 
the necessities of every individual. Our blessed Saviour has, 
therefore, by this admirable parable, shown that the heart is the 
seat of genuine grace, and that good principles will ever pro- 
duce good actions. 



CHAPTER XX. 

The humble Jesus resides with Martha and Mary, two obscure 
women of Bethany. — Improves a circumstance which occurred 
at the feast of Dedication. — Prescribes a mode of prayer to 
his Disciples and future followers. — Revisits some of the phari- 
saical tribe. 

The feast of the dedication approaching, Jesus turned his 
course towards Jerusalem, and in the evening came to the house 
of Martha and Mary, the sisters of Lazarus, at Bethany. Mar- 
tha was desirous of expressing her regard for the divine guest, 
by providing for him and his disciples the best entertainment in 
her power. But her sister, who was of a more contemplative 
disposition, sat quietly at the feet of Jesus, listening with the 
utmost attention to his doctrine. For the great Redeemer of 
mankind never omitted any opportunity of declaring the gracious 
offers of the Almighty, and his unspeakable love for the children 
of men. Martha being greatly fatigued with the burden of 
the service, complained to Jesus of the little care Mary took to 
assist her ; " Lord dost thou not care that my sister hath left 
me to serve alone ? Bid her therefore that she help me.'' Luke, 
x. 40. 

But Martha's officiousness incurred our Lord's reproof, who 
commended Mary for her attentive application to his doctrine 



LIFE Or CHRIST. 



"Martha, Martha, thou art careful and troubled about many 
things: bat one thing is needful. And Mary hath chosen that 
good part which shall not be taken away T from her." Luke, x. 
41, 42. 

When Jesus repaired to Jerusalem, to celebrate the feast of 
dedication, he was informed, that the beggar he had restored to 
sight, was, by the council, cast out of the synagogue. This in- ' 
formation excited the pity of the Son of God : and he resolvec 
to make him full amends for the injury he had suffered. It was 
not long before he met the suffering person, and said to him, 
-Dost thou believe on the Son of God? He answered and 
said, who is he, Lord, that I might believe on him ? And Jesus 
said unto him, Thou hast both seen him, and it is he that talketh 
with thee. And he said, Lord, I believe. And he worshipped 
him." John, ix. 35—38. 

We have hinted, that the beggar was thoroughly convinced 
the person who opened his eyes was a messenger from heaven ; 
it is, therefore, no wonder that as he knew Jesus was the per- 
son who had performed so great a work, he readily believed 
him to be the Son of God. 

Our Saviour having thus given the poor man ample proof of 
his Messiahship, directed his discourse to the people, and said 
unto them, " For judgment 1 am come into this world : that 
they which see not, might see ; and that they which see, might 
be made blind." John, ix. 39. The meaning of our Saviour, 
though he alluded to the blind man, was spiritual. He did not 
intend to represent the design of his coming, but the effect it 
would have on the minds of men ; as it would demonstrate what 
character and disposition every person possessed. The humble, 
the docile, and the honest, though they were immersed in the 
night of darkness, with regard to religion, and the knowledge of 
the Scriptures, should be enlightened by his coming, as the 
blind man had enjoyed the invaluable gift of sight from his 
hands : but those who were wise, learned, and enlightened in 
heir own opinion, should appear in their true character, abso- 
lutely ignorant, foolish, and blind. 

The pharisees, who happened to be present when he spake 
these words to the people, imagined that he intended to throw 
a reflection on their sect, which the common people, from their 
skill in the law, held in great veneration. Accordingly, they 
asked him, with disdain, "Are we blind also?" Dost thou 
place us, who are teachers, and have taken such pains to acquire 
the knowledge of the Scriptures, on a level with the vulgar? 
To which Jesus answered, " If ye were blind, ye should ha\e 
no sin ; but now ye say, We see, therefore your sin remaineth." 
If ye had not enjoyed the faculties and opportunities of dis- 
cerning the proofs of my mission, you might have been eonsia 



216 



LIFE OF CHRIST. 



ered as blind ; but ye are superior to the vulgar, in point of 
learning, and at the same time your hearts averse from ac- 
knowledging the truth, your enlightened understanding will only 
aggravate your guilt. 

Having condemned the obstinacy and pride of the sect, in 
rejecting the most evident tokens of the divinity of his mission, 
he continued the reproof, by describing the characters of a true 
and false teacher. It was our Lord's custom always to allude 
to objects before him ; and being now in the outer court of 
the temple, near the sheep, which were there exposed to sale, 
foi sacrifice, he compared the teachers among the Jews to 
shepherds, and the people to sheep ; a metaphor often used by 
the old prophets. He considered two kinds of bad shepherds 
or teachers; the one, who, instead of entering by the door 
to lead the flocks to the richest pastures, entered some other 
way, with an intention only to kill, to steal, and to destroy ; 
the other, who though they entered by the door to feed, their 
flocks, with the dispositions of hirelings, yet when the wolf ap- 
peared, they deserted the sheep, having no love for any but 
themselves. By the former, he plainly alluded to the pharisees, 
who had cast the man born blind out of the synagogue ; for no 
other reason, than because he would not act contrary to the 
dictates of his conscience, and agree with them in declaring 
Jesus to be an impostor. But though they had cast him out 
of the church, Christ received him into his, which is the true 
church, the spiritual enclosure, where the sheep go in and out, 
and find pasture. 

To illustrate the allusion, it should be observed, that the 
sheep which were brought to be sold, were inclosed in little 
folds, within the outer court of the temple ; so that the shep- 
herd himself could not enter, till the porter had opened the 
door. And from this circumstance, the following parabolical 
discourse may be easily understood. "Verily, verily, I say 
unto you, He that entereth not by the door into the sheep-fold, 
but climbeth up some other way, the same is a thief, and a 
robber." John, x. 1. Believe me, that whosoever, in any age 
of the church, assumed the office of a teacher, without a com- 
mission from me, was a thief and a robber ; and in the present 
age, he is no better who assumes that office without my commis- 
sion, and particularly without believing on me. " But he that 
entereth in by the door, is the shepherd of the sheep. To him 
the porlUfr openeth ; and the sheep hear his voice ; and he 
calleth his own sheep by name, and leadeth them out ; and 
when he putteth forth his own sheep, he goeth bafore them, and 
the sheep follow him : for they know his voice." John, x. 2, 
3,4 



THE GOOD SAMARITAN, 
page 213. 




"But a certain Samaritan, as ho journeyed, came where he was; and 
when he saw him, he had compassion on him, and went to him and bound 
up his wounds, pouring in oil and wine, and set him on his own beast, and 
brought him to an inn, and took care of him." — Luke x. 33, 34. 



LIFE OF CHRIST. 



217 



The doctrine here inculcated is, that good men are obedient 
to the instructions of true and faithful teachers : and, in ever} 
case, show them their duty with the greatest plainness, not con- 
cealing it, because it may be disagreeable to their inclinations. 
On the contrary, " A stranger will they not follow, but will flee 
from him ; for they know not the voice of strangers." John, x. 
5. The people of God will not hearken to impostors and false 
teachers, but will flee from them, like sheep from the voice of a 
stranger : for they can easily distinguish them from the messen- 
gers of God, by their fruits, their doctrines, and their lives* 

Thus did the great Redeemer of mankind, by this instructive 
parabolical discourse, explain to the pharisees the difference 
between true and false teachers ; but they being ignorant of his 
meaning, he added by way of explication, " Verily, verily, I 
say unto you, I am the door of the sheep." I am not only the 
door, by which the shepherd must enter, but I am also the door 
of the sheep : it is by me that men enter into the spiritual en- 
closure of the church. " All that ever came before me ;" all 
those, who h?ve presumed to assume the character of teachers 
of religion, without commission from me, " are thieves and rob- 
bers ; but the sheep did not hear them." John, x. 8. 

" I am the door" through which alone any one can come ac- 
ceptably unto God ; " By me if any man enter in, he shall be 
saved, and shall go in and out, and find pasture." If any man 
believeth on me, he shall become a true member of the church 
of God upon earth ; and shall from time to time, receive such in- 
structions as shall nourish his soul unto eternal life. Our blessed 
Saviour seems to change the image, in the last particular ; and 
instead of the outer court of the temple, where the sheep were 
kept, represented an inclosure, where cattle were fed. 

" The thief cometh not, but for to steal, and to kill, and to 
destroy ; I am come that they might have life, and that they 
might have it more abundantly." John, x. 10. You may easily 
know that I am neither a thief nor a robber, by considering that 
the intention of such is only to steal, to kill, and to destroy the 
Jock. They assume the character of teachers, who have re- 
ceived their commissions from heaven, for no other reason than 
to promote their own interest, at the expense of the souls of men : 
but I am come merely to give you life, and even much more 
abundantly than it was given by Moses, in the dispensation of the 
law. 

Nor am I an hireling shepherd, appointed by the owner to 
take care of the flock ; I am the good shepherd, promised by the 
prophets ; the true proprietor of the sheep. This is sufficiently 
evident from my laying down my life for the safety of the flock 
Whereas an hireling, who proposes nothing but his own advan 
lage, when he sees the wolf approaching, deserts the sheep > 

19 



218 



LIFE OF CHRIST. 



his whole care is for his own safety, and therefore he will not 
expose himself to any danger on their account ; so that the wolf, 
without resistance tears some to pieces, and disperses the rest. 
" I am the good shepherd ; the good shepherd giveth his life for 
the sheep. But he that is an hireling, and not the shepherd, 
whose own the sheep are not, seeth the wolf coming, and leaveth 
the sheep and fleeth : and the wolf catcheth them, and scattereth 
the sheep. The hireling fleeth, because he is an hireling, and 
careth not for the sheep." John, x. 11 — 13. 

And as I am the good shepherd, and so earnest in tending 
them, so I know every particular sheep, am able to clawn it, in 
whose possession soever it be, and know every thing relating to 
the sheep. I know the circumstances wherein they are placed, 
am well acquainted with their wants, and can judge what assist- 
ance they stand in need of. Besides, I love them all with the 
greatest sincerity, and approve of their obedience to me, because, 
though it be imperfect, it is sincere. For they have just notions 
of my dignity and character ; and they know that I am their shep- 
herd and Saviour, sent from God ; and that 1 am able to feed 
them with knowledge, deliver them from the punishment of sin, 
and bestow on them eternal life, and procure them a place in 
the blissful mansions of my Father's kingdom. " I am the good 
shepherd, and know my sheep, and am known of mine." John, 
x. 14. 

And this mutual knowledge and love of each other is like 
that subsisting between me and my Father. " As the Father 
knoweth me, even so know I the Father : and I lay down my life 
for the sheep." John, x. 1 5. 

I will give a convincing proof of the love I bear the sheep ; I 
will lay down my life for them : an instance of regard that will 
never be given by any hireling. 

But I have other sheep, besides these of the seed of Abra- 
ham ; numbers of my flock are among the gentiles. These also 
I must bring into my church, and they must cheerfully submit to 
my laws. There shall be then but one visible church ; they 
shall know me, shall distinguish my voice from that of a stran 
ger, and though consisting of Jews and gentiles, yet they shall 
have but one shepherd to feea" and govern them : for the middle 
wall of the partition shall be broken down. " And other sheep 
I have which are not of this fold : them also I must bring, and 
they shall hear my voice ; and there shall be one fold, and one 
shepherd." John, x. 16. 

And because I lay down my life to save the world, the. .fore 
my heavenly Father loveth me. But though I lay down my 
life, I will take it again ; for I will in due time rise from the 
dead. I do not, however, either lay down my life or rise from 
the dead> without the appointment of the Almighty. I act ia 



LIFE OF CHRIST. 



219 



both according to the divine wisdom, and agreeably to the wil 
of my heavenly Father. " Therefore doth my Father love me, 
oecause I lay down my life, that I might take it again. No man 
taketh it from me, but I lay it down of myself : I have power tc 
lay it down, and I have power to take it again. This command- 
ment have I received of my Father." John, x. 17, 18. 

Various were the effects produced by this discourse upon the 
minds of the Jews. Some of them cried out that he was mad, 
and possessed with a devil, and that it was the highest folly to 
hear him ; while others, who judged more impartially of him and 
his doctrine, declared that his discourses were not those of a 
lunatic, nor his miracles the works of a devil ; asking those who 
were enemies to Jesus, if they imagined any devil was able to 
confer the faculty of sight on one that was born blind ? — " There 
was a division therefore again, among the Jews, for these say- 
ings. And many of them said, He hath a devil, and is mad ; 
why hear ye him 1 Others said, These are not the words of him 
that hath a devil. Can a devil open the eyes of the blind V* 
John, x. 19—21. 

Soon after, as Jesus was standing in Solomon's porch, the 
Jews came to him, desiring that he would tell them plainly 
whether he was the expected Messiah, or not? But Jesus 
knowing that they did not ask this question for information, but 
to gain an opportunity of accusing him to the Romans, as a 
seditious person, who endeavored to deceive the people, by pre- 
tending to be the great Son of David, promised hy the prophets, 
in order to usurp the kingdom, told them, that they must form a 
judgment of him from his actions. " I told j^ou, and ye be- 
lieved not : the works that I do in my Father's name, they bear 
witness of me. But ye believe not, because you are not of 
my sheep, as I said unto you." John, x. 25, 26. Your unbeliei 
is the effect of your attachment to this world, being unwilling to 
receive the doctrine of the kingdom of heaven : because you 
must then renounce all your fond hopes of temporal power and 
advantages. But, on the contrary, those who are of a meek and 
humble disposition, and their minds free from worldly passions, 
easily perceive the truth of my doctrines and miracles, and con- 
sequeutly are readily disposed to become my disciples. Nor 
shall such persons lose their rewards ; for I will willingly receive 
them and make them partakers of eternal life in my Father's 
kingdom. And however assiduous malicious men may be, in 
en avoring to hinder them from believing on me, they shall 
never be able to effect their purpose, though assisted by all the 
powers of darkness. For my heavenly Father, who hath given 
them to me, is far greater than them all : nor is any man able to 
contend with him. " My sheep hear my voice, and I know 
them, and they follow me/ And I give unto them eternal life : 



LIFE OF CHRIST. 



and they shall never perish, neither shall any pitick them out of 
my hand. My father, who gave them me, is greater than all ; 
and none is able to pluck them out of my Father's hand." John, 
x. 27, &c. 

The Jews were so incensed at this declaration, which they 
considered as blasphemous, that they took up stones to cast 
at him, in conformity to the law, which commands all blas- 
phemers to be stoned. But Jesus asked them, which of the 
beneficent miracles he had wrought, in confirmation of his 
mission, deserved such treatment. " Many good works have 
I shewed you from my Father ; for which of those works do ye 
stone me ?" John, x. 32. As if he had said, I have fed the 
* hungry in the desert, I have healed the lame, I have cleansed the 
lepers, I have cured the sick, I have given sight to the blind, and 
have cast out devils, and I have raised the dead : for which of 
these works are ye going to stone me? Do these miracles 
indicate that the author of them is an impostor ? Or can you be 
so stupid as to think that the Almighty would suffer any person 
to perform such works, with no other intention than to deceive 
the human race ? The Jews answered, We are far from think- 
ing that thou deservest punishment for any good work thou hast 
done in favor of the afflicted and distressed : the punishment is 
intended to chastise thee for thy blasphemous speeches ; for 
thou, though a weak mortal, a being of the day, like ourselves, 
arrogantly assumest the power and majesty of the Most High, 
and, by claiming the incommunicable attributes of the Deity, 
makest thyself God. " For a good work we stone thee not : 
but for blasphemy, and because that thou, being a man, makest 



Jesus replied, has not the Scripture expressly called those 
" gods," and the " sons of God," who were commissioned to 
govern God's people, on account of their high office, and the 
inspiration of the spirit, which was, though sparingly, bestowed 
upon them ? Can you, therefore, impute to that person whom 
the Almighty had sanctified and sent into the world to save lost 
mankind, and pay the price of redemption foi all the sons of 
men ; can you, I say, impute blasphemy unto him, Wr taking 
on himself the title of the Son of God ? If my own assertion 
be not sufficient to convince you of my personal dignity, you 
must surely think that the many miracles I have wrought 
abundantly prove that they are the works of the Most High, as 
Omnipotence alone could perform them ; and, therefore, that 
the Father and I are so united, that whatever I say, or do, is 
approved of by the Almighty. " Is it not written in your law, 
I said, Ye are gods ? If he called them gods upon whom the 
word of God, came, and the Scriptures cannot be broken ; say 
ye of him, whom the Father hath sanctified, and sent into the 



thyself God. : 




LIFE OF CHRIST. 



221 



world, Thou blasphemest ; because I said I am the Son of God ? 
If I do not the works of my Father, believe me not. But if I do, 
though ye believe me not, believe the works : that ye may know 
and believe, that the Father is in me, and I in him." John, x. 
34, &c. 

But this reply, instead of satisfying the Jews, rather tended 
to enrage them the more : and Jesus, seeing it was of no con- 
sequence to reason with so headstrong a people, rendered him- 
self invisible, and by that means escaped from them. " There- 
fore they sought again to take him : but he escaped out of their 
hand." John, x. 39. 

The feast of the dedication being now over, Jesus departed 
from Jerusalem, and retired into the parts of Perea beyond 
Jordan. Here his ministry was attended with great success ; 
for the inhabitants of the country, remembering what had been 
told them, by John the Baptist, concerning Jesus, and being 
sensible tfiat the doctrine and miracles of our blessed Savtom 
were fully equal to what the Baptist had foretdid, firmly believed 
him to be the Messiah. 

According to this supposition, which seems the most agree- 
able to reason, the inhabitants of these countries enjoyed the 
doctrines and miracles of the Son of God for a very consider- 
able time. But however this be, the Evangelist tells us, that 
while he was executing his ministry beyond Jordan, he hap- 
pened to pray publicly with such fervency, that one of his dis- 
ciples, who was exceedingly affected both with the matter and 
manner of his address, begged he would teach them to pray. 
" And it came to pass, that, as he was praying in a certaia 
place, when he ceased, one of his disciples said unto him, Lord, 
teach us to pray, as John also taught his disciples. And he 
said unto them, When ye pray, say, Our Father which art m 
heaven, hallowed be thy name. Thy kingdom come. Thy 
will be done, as in heaven, so in earth. Give us day by day our 
daily bread. And forgive us our sins : for we also forgive every 
one that is indebted to us. And lead us not into temptation ; bat 
deliver us from evil." Luke, xi. 1 — 4. 

Soon after our blessed Saviour cast out a devil, when some, 
who were present, ascribed the miracle to Beelzebub ; " And he 
was casting out a devil, and it was dumb : and it came to pass, 
when the devil was gone out, the dumb spake ; and the people 
wondered. But some of them said, he casteth out devils through 
Beelzebub, the chief of the devils." Luke, xi. 14, 15. How- 
ever strange this argument may seem, and however weak and 
absurd it must appear to impartial judges, yet it had a consid- 
erable effect on illiterate persons, especially on those whose 
prejudices and interests it favored. The pharisees pretended 
that as Jesus had been all along at gre?t pain to oppose tht 

19, 



222 



11EE OF CHKIST. 



traditions which most of the teachers of that age considered as 
the essentials of religion, and the principal branches of piety, 
they concluded that he must be a very wicked person. 

They also supposed that a false prophet had the power of 
working signs and wonders ; and thence concluded, that our 
Saviour performed all his miracles by the assistance of evil spir- 
its, with an intention to turn the people from the worship of the 
true God. 

Another pretended reason for ascribing his miracle to evil 
spirits was, that the demons themselves, when they departed out 
of the persons possessed, honored him with the title of the Mes- 
siah. Their arguments, though so evidently founded on false- 
hood, contributed largely to the infidelity of the Jews, and 
however we may be surprised that such weak reasons should 
have any effect, considering what multitudes were witnesses of 
the many miracles the blessed Jesus performed on the sick of all 
sorts, on the blind, the deaf, the dumb, the maimed, the lame, 
on paralytics, lunatics, demoniacs, and other miserable objects : 
nay, on the dead, whom he raised again to life ; on the winds 
and the seas ; in a word, on every part of nature ; yet experience 
hath abundantly convinced us, that notwithstanding all these 
evidences, their own superstitious opinions fixed that headstrong 
people in their infidelity. 

Though part of the multitude were content with ascribing this 
miracle to the power of evil spirits, others went still farther, de- 
siring him to prove himself the Messiah, by giving them a sign 
from heaven. But Jesus, knowing their thoughts, refused to 
grant them this request : telling them that they were a wicked 
race of mortals, and discovered a very perverse disposition, by 
seeking, after so many miracles had been performed, a sign 
from heaven ; and therefore, that no greater sign should be given 
them than the sign of the prophet Jonas. " This is an evil gene- 
ration ; they seek a sign ; and there shall no sign be given it, 
but the sign of Jonas the prophet." Luke, xi. 29. 

" No man," added the Saviour of the world, " when he hath 
lighted a candle, putteth it into a secret place, neither under a 
bushel but on a candlestick, that they which come in may see 
the light." No man, endued with the Spirit of God, concealeth 
the blessed gift ; but holdeth forth the glorious doctrines of 
salvation, as it were like a candle, that the light of the same 
may shine upon the souls of men who hear them. " The light 
of the body is the eye : therefore when thine eye is single, thy 
whole body also is full of light ; but when thine eye is evil, tlry % 
body also is full of darkness. Take heed therefore, that the 
light which is in thee be not darkness." Luke, xi. 34, &c. 
Take care, therefore, that thy soul is so completely enlightened 
by the spirit, that the emanation of its light be not in the least 



I.IF13 OF CHRIST 



223 



interrupted by an evil passion or affection ; that all the faculties 
of the soul may be as much enlightened and assisted, as the mem- 
bers of the body are by the bright shining of a candle. " If thy 
whole body therefore be full of light, having no part dark, the 
whole shall be ful . of light, as when the bright shining of a can- 
dle doth give thee light." Luke, xi. 36. 

Thus did our blessed Saviour prove the truth of his mission 
against the cavils and sophistical reasoning of his malicious en- 
emies. " And when he had done speaking, one of the pharisees 
present desired he would dine with him, The Redeemer of 
mankind accepting the invitation, though probably given with 
an insidious design, accompanied the pharisee to his house, and 
sat down to meal, but without performing the ceremony of wash- 
ing, observed by all the other guests. 

An omission of this kind could not fail of surprising the pha- 
risee, as he had thereby shown an open contempt of their tradi- 
tions. Jesus, who well knew the thoughts of this bigoted 
pharisee, said to him, Your sect are remarkably careful to keep 
every thing clean that touches your food, lest, by eating it, your 
body should be polluted ; but you take no pains to clean your 
minds from the pollutions of rapine, covetousness, and wicked- 
ness. You must surely be convinced that he who created the 
body formed also the soul, and can you imagine, that the Al- 
mighty, who requires purity of body, because it is the work of 
his hands, will not also insist upon a greater purity of soul, which 
is undoubtedly the far nobler part of human nature ? Instead, 
therefore, of that scrupulous solicitude of washing your hands, 
when ye sit down to meat, ye should be careful to apply your- 
selves to the great duty of charity ; a duty that will render il 
impossible for any external things to defile you, but will be at all 
times acceptable to your Maker. " Now do ye pharisees make 
clean the outside of the cup and the platter ; but your inward 
part is full of ravening and wickedness. Ye fools, did not he 
that made that which is without, make that which is within also ? 
but rather give alms of such things as ye have, and behold, all 
things are clean unto you." Luke, xi. 39, &c. 

But the pharisees, obstinate and perverse, withstood every 
means made use of by the benign Redeemer of mankind to con- 
• «ier their prejudices, and bring them to the knowledge of the 
.ruth ; and therefore our blessed Saviour treated them, on this 
occasion, with a kind and wholesome severity, denouncing 
against them the most dreadful woes, for regarding so zealously 
the ceremonial parts of religion, and at the same time utterly 
neglecting the very precepts of their own religion. " Wo unto 
you, pharisees, for ye tithe mint and rue, and all manner of 
herbs, and pass over judgment and the love of God : these ought 
ye to have done, and not to leave the other undone. Wo unto 



224 



IIFE OF CUIUS?. 



you, pharisees, for ye love the uppermost seats in the syna- 
gogues and greetings in the markets. Wo unto you, scribes 
and pharisees, hypocrites : for ye are as graves which appear 
not and the men that walk over them are not aware of them.* 
Luke, xi. 42. 

A certain lawyer, who sat at the table, thinking that this 
rebuke, though levelled principally against the scribes and pha- 
risees, affected his order also, was greatly displeased. But our 
blessed Saviour, who had never any regard to the persons of 
men, despised his resentment, and told him, freely, what he 
thought of their character. " Wo unto you, also, ye lawyers ; 
for ye lade men with burdens grievous to be borne, and ye your- 
selves touch not the burdens with one of your fingers." Luke, 
xi. 46. You pervert, in a very erroneous manner, the interpre- 
tation of Scripture, for no other reason than to favor the tradi- 
tion of the elders, and by that means lay a burden on the shoul- 
ders of the descendants of Jacob, that neither you nor they will 
touch with one of their fingers. 

The blessed Jesus also condemned them for building the sep- 
ulchres of the prophets, whom their fathers had murdered ; be- 
cause they did not do it from the respect which they had for the 
memory of these holy men, but from a secret approbation of 
their father's actions ; as too evidently appeared from their whole 
conduct. "Wo unto you: for ye build the sepulchres of the 
prophets, and your fathers killed them. Truly ye bear witness 
that ye allow the deeds of your fathers : for they indeed killed 
them, and ye build their sepulchres. Therefore, also, said the 
wisdom of God, I will send them prophets and apostles, and 
some of them they shall slay and persecute : that the blood of 
all the prophets which was shed from the foundation of the world 
might be required of this generation : from the blood of Abel, 
unto the blood of Zacharias, which perished between the altar 
and the temple : verily I say unto you, it shall be required of 
this generation." Luke, xi. 47, &c. 

Our Lord also reproved the lawyers for filling the minds of 
the people with notions founded on wrong interpretations of 
Scripture, whereby they were prejudiced against the Gospel : 
not being contented with rejecting it themselves, but took care 
to hinder others from receiving it. " Wo unto you, lawyers : 
for ye have taken away the key of knowledge : ye entered not 
in yourselves, and them that were entering in ye hindered." 
Luke, xi. 52. 

Such honest reprimands highly provoked the pharisee and 
his guests. They were conscious of being guilty of the crimes 
laid to their charge, but unwilling the people should think them 
guilty ; and, therefore, out of revenge, urged him to speak od 
a variety of topics, hoping they should be able, by those means, 



LIFE OP CHRIST. 



225 



to find occasion of rendering him obnoxious either to the gov- 
ernment or the multitude. " And as he said these things unto 
them, the scribes and pharisees began to urge him vehemently, 
and to provoke him to speak of many things ; laying wait for 
him, and seeking to catch something out of his mouth, that they 
might accuse him." Luke., ix. 53, 54. 



CHAPTER XXI. 

Explanation of the origin and opinions of the different Seet, 
among the Jews. Our Lord teaches the multitudeby plain dis- 
course, and also by parables. 

Having undertaken to write the history of the life of our 
blessed Lord and Saviour, Jesus Christ, we cannot omit a dis- 
tinct account of the different sects of the Jews, a people with 
whom he was most intimately concerned, both as an elucidation 
of many circumstances, as well as a verification of many things 
foretold concerning the Messiah. 

Josephus reckons four principal sects among the Jews ; name- 
ly, the Pharisees, the Sadducees (called also Herodians,) the 
Essenes, and the Galileans. The Evangelists mention only two, 
the Pharisees and Sadducees. 

The rise of the pharisees is unknown. They claim, indeed, 
the celebrated Hillel for their founder, as he is by some sup- 
posed to have lived during the pontificate of Jonathan, about a 
hundred and fifty years before the birth of Christ ; but others, 
with more reason, suppose that he was cotemporary with the 
famous Someas, who lived about the time of Herod, long before 
whom the sect of the pharisees was in high repute. It is there- 
fore probable that they claim Hillel rather as an ornament than 
as the author of the sect. 

One of the most famous tenets of the pharisees was that of an 
oral tradition handed down from Moses, and to which they at- 
tributed the same divine authority as to the sacred books. This 
being strenuously opposed by the Sadducees and Samaritans, 
rendered these equally detested by them. But none more incur- 
red their hatred than the blessed Jesus, who embraced every oc- 
casion of reproving them for the unjustifiable preference they 
gave this preferred tradition to the written word of God, and 
for condemning those as apostates, worthy of death, who did not 
pay the same, or even a greater regard to the former than to the 
latter. 



226 



MFE OF CHRIST 



Another tenet they embraced, in opposition to the Sadducees, 
was that of the existence of angels, the immortality of the soul, 
and the resurrection of the dead, and future rewards. But 
with regard to the last, they excluded all who were notoriously 
wicked from having any share in the happiness of eternity ; sup- 
posing, that as soon as death put a period to their existence, their 
souls were conveyed into everlasting punishments. 

A third tenet was, that all things were subject to fate : or, 
as some expressed it, to the heavens. It is not easy to conceive 
what they meant by this : Josephus, indeed, will have it, that 
they designed to reconcile the fatality of predestination of the 
Essenes, with the free will of the Sadducees. 

If so, this is not the only absurdity, or even contradiction, 
which they held : but a certain learned prelate seems to have 
proved that they attributed all to fate, or to that chain of causes 
to which the Creator had subjected all things from the begin- 
ning ; among which the influence of the heavenly bodies was 
considered the principal. This seems to be hinted at by St. 
James, in the beginning of his epistle to the new converts, where 
he explodes the pharasaical leaven by the most beautiful exposi- 
tion of the immutability of God, the giver of all good, to the 
mutability of the planets, which, according to that notion, must 
necessarily vary their aspects from a malign to a benevolent one, 
and the contrary, even by their natural motions and change ol 
position. This tenet of the pharisees was, therefore, a source ol 
dislike to the doctrines delivered by the blessed Jesus, as these af- 
firm that men are the authors of their own unbelief, disobedience, 
and obstinacy ; and consequently, answerable for that, and all the 
train of evils these vices draw after them. 

But the most distinguished character of the pharisees, and 
that which rendered them most obnoxious to the just censures of 
our blessed Saviour, was, their superogatory attachment to the 
ceremonial law, their frequent washings, fastings, and prayings, 
their giving alms publicly, seeking for proselytes, scrupulous 
tithings, affected gravity of dress, gesture, and mortified looks ; 
their building the tombs of the prophets, to tell the world that 
they were more righteous than their ancestors, w r ho murdered 
them, though they were themselves plotting the death of one 
greater than all the prophets ; their over scrupulous observance 
of the sabbath, to the exclusion of the works of the greatest 
charity, and many others of the like nature : while they were 
wholly negligent of the moral and eternal law of mercy and jus- 
tice, of charity and humility, and the like indispensable virtues. 
The very best of them contented themselves with abstaining from 
the actual committing any enormous act, while they indulged 
themselves in the most wicked thoughts and desires. Nay, 
some, more hardened in their vices, made no scruple, not only 



LIFE OF CHRIST. 



227 



of coveting, but destroying poor widows' houses ; of committing 
the vilest oppressions, injustice, and cruellies, and of encoura- 
ging these enormities in their followers, under the specious cloak 
of religion and sanctity. Well, therefore, might the great Re- 
deemer of mankind compare them to whited sepulchres, beautiful 
indeed without, but within full of rottenness and corruption. 

The last erroneous opinion we shall mention of the pharisees* 
common, indeed, to all other sects, but more exactly conforma- 
ble to their haughty, rapacious, and cruel temper, was, their ex- 
pectation of a powerful, a conquering Messiah, who was to 
bring the whole world under the Jewish yoke ; so that there 
was scarcely an inhabitant of Jerusalem, however mean, thai 
did not expect to be made a governor of some opulent pro- 
vince under that powerful prince. How unlikely was it, then, 
that the preaching of the meek, the humble Jesus, whose doc- 
trine breathed nothing but humility, peace, sincerity, contempt 
of the world, and universal love and beneficence, should ever be 
relished by that proud and covetous, that hypocritical sect, or 
even by the rest of the people, while these, their teachers, so 
strenuously opposed it. 

The sect of the Sadducees is said to have been founded by 
one Saddoc, a disciple of Antigonus of Socho. Their chief tenet 
was, that our serving God ought to be free either from slavish 
fear of punishment or from selfish hope of reward : that it should 
be disinterested, and flow only from the pure love and fear of 
the Supreme Being. They added, that God was the only im- 
material being : in consequence of which, they denied the ex- 
istence of angels, or any spiritual substances, except the Almighty 
himself. It is therefore no wonder, that the Sadducees should 
take every opportunity of opposing and ridiculing the doctrine of 
the resurrection. 

Another of their tenets, equally opposite to the pharisees, 
and to the doctrine of Christ, was, that man was constituted 
absolutely master of all his actions, and stood in no need of 
any assistance to choose or act: for this reason they were 
always very severe in their sentences, when they sat as judges. 
They rejected all the pretended oral traditions of the pharisees, 
admitting only the texts of the sacred books, and preferred those 
of Moses to all the rest of the inspired writings. 

They were charged with some other erroneous tenets, by Jo- 
sephus and the Talmudists ; but those already mentioned are 
abundantly sufficient for the purpose. The notions of a future 
life, universal judgment, eternal rewards and punishments, to 
men, whom a contrary doctrine had long soothed into luxury 
and overgrown fondness for temporal happiness, which they 
considered as the only reward for their obedience, must, of 
necessity, appear strange and frightful ; and as such could not 



228 



LIFE OF CHRIST 



fail of meeting with the strongest opposition from them; e$ 
pecially if we add what Josephus observes, that they were, in 
general, men of the greatest quality and opulence, and conse- 
quently, too apt to prefer the pleasures and grandeur of this life 
to those of another. 

The sect of the Galileans (or Gaulonites) so called from 
Judas the Galilean or Gaulonite, appeared soon after the ban- 
ishment of Archelaus, when his territories were made a Roman 
rovince, and the government given to Coponius. For the 
ews considering this an open attempt to reduce them to 
slavery, Judas took advantage of their discontent: and to ripen 
nem for an insurrection, Augustus furnished them with a 
plausible pretence, by issuing, about this time, an edict for 
surveying the whole province of Syria, and laying on it a 
proportional tax. Judas, therefore, who was a man of un- 
common ambition, took occasion from this incident to display 
all his eloquence, in order to convince the Jews that such a 
submission was nothing less than base idolatry, and placing 
men on a level with the God of Jacob, who was the only Lord 
and Sovereign that could challenge their obedience and subjec- 
tion. The - party which he drew after him, became in a short 
time so considerable, that they threw every thing into confusion, 
laid the foundation for those frightful consequences that ensued, 
and which did not end but with the destruction of Jerusalem. 

The Essenes, though not mentioned by the Evangelists, made 
a very considerable sect among the Jews, and are highly cele- 
brated by Josephus, Philo, Pliny, and several Christian writers, 
both ancient and modern. It is impossible to trace their origin, 
or even the etymology of their name. This, however, is certain, 
that they were settled in Judea, in the time of Jonathan, the 
brother and successor of Judas Maccabeus, and a hundred and 
fifty years before Christ. 

The Essenes distinguished themselves by their rules and man- 
ner of life, and were divided into the laborious and contemplative. 
The former divided their time between prayer and labor : such 
as the exercise of some handicraft, or the cultivation of some 
particular spot of ground, where they planted and sowed such 
roots, corn, &c. as served for their food ; and the latter, between 
prayer, contemplation and study. In this last they confined 
themselves to the sacred books and morality, -without troubling 
themselves with any other branch of philosophy. 

But the contemplative and laborious, had their synagogues 
their stated hours for prayer, for reading and expounding the 
sacred books. The latter were always performed by the elders, 
who were seated at the upper end of the synagogue, according 
to their seniority ; while the younger, who were permitted to 
read the lessons, were placed at the lower. Their exposition* 



LIFE OF CHRIST 



220 



were generally of the allegorical kind, in which they seeme i to 
have excelled all their Jewish brethren. But they paid the 
greatest regard to the five books of Moses, and considered the 
lawgiver as the head of all the inspired penmen; they e\en 
condemned to immediate death whoever spoke disrespectfully 
either of him or his writings. Upon this account, they studie I, 
read, and expounded him more than all the rest, and seem to hav .5 
drawn all their religion chiefly from the Pentateuch. The doc- 
trines and expositions of the elders were received with implicit 
faith, and in their practice they conformed with an entire sub- 
mission to all their sect. 

With respect to their faith, they believed the existence of 
angels, the immortality of the soul, and a future state of re- 
wards and punishments, like the pharisees : but seem to have 
had no notion of the resurrection. They considered the souls 
of men as composed of a most subtle aether, which immediately 
after their separation from the body, or from the cage or prison, 
as they called it, were adjudged to a place of endless happi- 
ness or misery : that the good took their flight over the ocean, 
to some warm and delightful region prepared for them ; w 7 hile 
the wicked were conveyed to some cold and intemperate cli- 
mates, where they were left to groan under an inexpressible 
weight of misery. They w 7 ere likewise entirely averse to the 
Sadducean doctrine of free-will, attributing all to an eternal 
fatality or chain of causes. They were averse to all kinds of 
oaths : affirming that a man's life ought to be such that he may 
be credited without them. The contemplative sort placed the 
excellency of their meditative life in raising their minds above 
the earth, and fixing their thoughts on heaven : when they had 
attained this degree of excellency, they acquired the character of 
prophets. 

In their practice they excelled all the other sects in austerity. 
If we may credit Philo, it was a fundamental maxim with 
them, upon their entrance into the contemplative life, to re- 
nounce the world, and to divide among their friends and re- 
lations their property and estates. They never ate till after 
sun-set, and the best of their food was coarse bread, a little 
salt, and a few stomachic herbs. Their clothing was made of 
coarse wool, plain but white ; they condemned all sorts of unc- 
tions and perfumes, as luxurious and effeminate. Their beds 
were hard, and their sleep short. Their heads or superiors 
were generally chosen according to seniority, unless there 
started up among the brotherhood some more conspicuous for 
learning, piety, or prophetic spirit. Some of them, indeed, 
were so contemplative that they never stirred out of their cell, 
or even looked out of their window, during the whole week, 
spending their time in reading the sacred books, and writing 

20 



230 



LIFE OF CHRIST. 



comments upon them. On the sabbath-day they repaired to 
their synagogues, early in the morning, and continued there the 
whole day in prayers, singing psalms, or expounding the sacred 
books. 

Having endeavored to explain the origin and tenets of the 
several sects among the Jews, we now return to the history of 
our blessed Saviour, whom we left preaching in the country be- 
yond Jordan, where he was surrounded by an innumerable mul- 
titude of people. 

In the audience of this vast assembly, he gave his disciples, 
in general, a charge to beware of the leaven of the pharisees, 
namely, hypocrisy ; because all their actions would be brought 
to light, either in this world, or in that which is to come : and 
therefore exhorted them to be very careful never to do any 
thing which could not bear the light, but to let the whole of 
their behaviour be honest, just, and good. " Beware ye of 
the leaven of the pharisees, which is hypocrisy. For there is 
nothing covered, that shall not be revealed ; neither hid, that 
shall not be known. Therefore whatsoever ye have spoken in 
darkness shall be heard in the light ; and that which ye have 
spoken in the ear in closets shall be proclaimed upon the house- 
tops." Luke, xn. 1 — 3. 

This argument against hypocrisy he improved as a reason for 
their acquiring another quality, which would much better serve 
all the ends they could propose ; namely, an undaunted reso- 
lution in the performance of their duty, founded on a firm confi- 
dence in God, who would bring to light the most secret word 
and thought, publicly condemn the wicked, and justify his faith- 
ful servants and children. 

Fear not, said he, the malice of the human race ; it can ex- 
tend no farther than the destruction of the body ; your soul may 
bid defiance to their impotent rage. But dread the displeasure 
of that Almighty Being, who, after he has destroyed the body, 
is able to confine the soul in eternal torments. Remember, all 
things are in his power, and that nothing happens without his 
permission : he provides for the meanest of his creatures, and 
surely you may think yourselves under his protection, who num- 
bers the very hairs of your head ; nor can your enemies touch 
one of them without his permission. " And I say unto you, 
my friends, be not afraid of them that kill the body, and after 
that have no more that they can do. But I will forewarn you, 
whom ye shall fear : Fear him, which after he hath killed hath 
power to cast into hell ; yea, I say unto you, fear him. Are 
not five sparrows sold for two farthings, and not one of them is 
forgotten before God ? but even the very hairs of your head are 
all numbered. Fear not, therefore ; ye are of more value than 
many sparrows," Luke, xii. 4, &c. 



LIFE OF CHRIST. 



231 



Our Lord, to animate his followers to perseverance, admo- 
nishes them to look forward unto the general judgment, when 
he would acknowledge them as his servants, provided they ac- 
knowledged him m this world as their master, and cheerfully 
and constantly obeyed his commands. But if they were ashamed 
of him, and his doctrine, before the sons of men, he would 
disown them before the celestial hosts. And that those, who 
reviled the Spirit, by whom they performed their miracles, 
should be punished by the Almighty, in proportion to the ma- 
lignity of their crime, which is greater than that of reviling the 
Son of God himself; because it will be Impossible for them to 
repent. " Also, I say unto you, whosoever shall confess me 
before men, him shall the Son of man also confess before the 
angels of God. But he that denieth me before men, shall be 
denied before the angels of God. And whosoever shall speak a 
word against the Son of man, it shall be forgiven him : but unto 
him that blasphemeth the Holy Ghost it shall not be forgiven.** 
Luke, vii. 8, &c. 

He also cautioned his disciples not to be perplexed with re- 
gard to an answer, when they should be brought before the 
rulers of the people, because they should be inspired by the 
Spirit of God. " And when they bring you unto the syna- 
gogues, and unto magistrates and powers, take yj no thought how 
or what ye shall answer, or what ye shall say. For the Holy 
Ghost shall teach you in the same hour what ye ought to say." 
Luke, xii. 11, 12. 

While our blessed Saviour was delivering these exhortations 
to his disciples, a certain person . among the multitude begged 
him that he would interpose his authority with his brother, in 
order to oblige him to divide their paternal inheritance between 
them : but as this decision properly belonged to the magistrates, 
our blessed Saviour, who came into the world to redeem the 
souls of mankind and to purchase for them an eternal, not a 
temporal inheritance, declined the office He, however, em- 
braced the opportunity of giving his hearers the most solemn 
caution again covetousness ; declaring, that neither the length 
nor happiness of human life had any dependence on the large- 
ness of possessions. " Take heed, and beware of covetousness ; 
for a man's life consisteth not in the abundance of the things which 
he possesseth." Luke, xii. 15. 

To excite their negligence of the things of this life, he placed 
before them in the strongest light an example of the bewitch- 
ing influence of wealth, in the parable of the rich glutton, who 
was cut otf in the midst of his projects, and became a re- 
markable example of the folly of amassing the goods of this 
life, without having any regard to the commands of the Al- 
mighty This wretched man, forgetting his own mortality 



232 



LIFE OF ..'HRIST. 



made preparations for a long and luxurious life, pleasing him- 
self with thoughts of possessing an inexhaustible fund of sen 
sual enjoyments. But alas ! while he was providing reposi- 
tories for his riches, the inexorable king of terrors seized him, 
and that very night hurried him before the awful tribunal of 
Omnipotence. And he spake a parable unto them, saying, 
" The ground of a certain rich man brought forth plentifully 
And he thought within himself, saying, What shall I do, be 
cause I have no room where to bestow my fruits ? And he said, 
This will I do : I will pull down my barns, and build greater : 
and there will I bestow all my fruits and my goods. And I 
wiL say to my soul, Soul, thou hast much goods laid up for many 
years ; take thine ease, eat, drink, and be merry. But God said 
unto him, " Thou fool, this night thy soul shall be required of 
thee : then whose shall these things be, which thou hast provided?* 
Luke, xii. 16, &c. 

How solemn the appeal ! While he lay waking on his bed, 
in anxious solicitude, what he should do with his abundance ; 
while his heart was dilated with the hopes of a variety of pleas- 
ures and indulges ;es ; in that very moment the golden dream 
vanishes at once ; all his thoughts perish, and, in their stead, a 
horrid account scares him in the face ; a scene of judgment pre- 
sents itself to his terrified imagination ! a dark night of horror 
in an instant ov srwhelms that soul to which he had promised so 
much ease, so much pleasure ; and instead of ease, instead of 
eating, drinking, and making merry, eternal tortures, unspeak- 
able thirst, weeping, wailing, and gnashing of teeth, must be the 
portion of this miserable soul to all eternity ! 

" So is he," added our blessed Saviour, " that layeth up 
treasure for himself, and is not rich towards God." Thus shall 
he be taken away from all his soul desireth ; thus shall he be 
torn from all temporal prospects and pleasures. None of his 
beloved enjoyments shall follow him ; naked as he came shall 
he depart out of the world, nor shall all his riches be able to pro- 
cure him the least comfort or respite in these scenes of terror. 
How should this reflection awaken us to a due care of our im- 
mortal part ! how would it alarm us, when planning fancied 
schemes of worldly pleasures, without the least regard to the 
great Disposer of all events ! Without his assistance, all our 
promises of security are vain and foolish ; he will surely render 
all our labors abortive ; and in a moment, when we think our- 
selves secure, the summons shall arrive, swift as the forky light- 
ning's flash, convey us to the boundless regions of eternity, and 
present us, clothed in all our guilt, before the just, the mighty 
Author of our being ! 

This awakening parable exhibits a striking picture of the 
egregious folly of those who live only for themselves, laying up 



LIFE OF CHRIST 



233 



treasures for sensual enjoyments, but neglect the grace of God, 
and the immense treasure of salvation laid up in Jesus Christ. 

Having spoken this parable, our Lord proceeded to caution 
his disciples against anxious cares for the things of this world, 
from a consideration that the care of God's providence extends 
to every part of the creation. The fowls of heaven are fed by 
his bounty, and the lilies that adorn the valleys are supplied 
with rain from the clouds of heaven : If, therefore, said the 
blessed Jesus, Omnipotence so carefully provides for the inferior 
parts of the creation, the children of men have surely reason to 
rely on his bounty, and depend for subsistence on his merciful 
hand. He added, that as God had destined them to everlasting 
happiness in a future life, he would surely provide for them all 
the necessaries of the present. " Fear not, little flock ; for it is 
your Father's good pleasure to give you the kingdom." At 
the same time he gave his disciples another precept, peculiarly 
calculated for those times, in which the profession of the Gospel 
exposed men to the loss of their substance : " Sell that ye have, 
and give alms : provide yourselves bags which wax not old, a 
treasure in the heavens that faileth not ; where no thief approach- 
eth, neither moth corrupteth : for where your treasure is, there 
will your heart be also." Luke, xii. 33, 34. 

Having thus recommended to them the disengagement of their 
affections from the things of this world, he exhorted them to la- 
bor after improvement in grace. " Let your loins be girded 
about, and your lights burning ; and ye yourselves like unto men 
that wait for their Lord, when he shall return from the wedding, 
that when he cometh and knocketh, they may open unto him im- 
mediately." Luke, xii. 35, 36. 

This was spoken in allusion to the customs of the East, where 
anciently great entertainments were made in the evening ; and 
on these occasions servants demonstrated their diligence by 
watching, and keeping their loins girded, and their lamps burn- 
ing, that they might be ready, on the first knock of their master, 
to open the door. Nor was it uncommon for the master, in order 
to reward such a servant, to order him a refreshment, and some- 
times even give it him with his own hand. In allusion to which 
custom, our blessed Saviour added, " Blessed are those servants, 
vvhom the Lord, when he cometh, shall find watching. Verily, 
I say unto you, that he shall gird himself and make them sit 
down to meat, and will come forth and serve them." Luke, 
xii. 37. 

Gur Saviour enforced this constant watchfulness, and habitual 
preparation, by reminding them of the uncertainty of his com- 
ing : telling his disciples, that as every master of a family, if he 
knew the coming of the thief, would make some preparation 
against a surprise, so it would be highly requisite for them to 

20* 



2X4 



LIFE OF CHUIST. 



make some preparations for the approach of their Master, and 
be always ready to receive him, as the time of his coming was 
uncertain, 



CHAPTER XXIL 

Our Lord reproves the ignorance of the people in not under- 
standing the signs which preceded his appearance. — Perti- 
nently replies to an ignorant question and inference concern- 
ing the Galileans. — Teaches by parable. — Relieves a distressed 
Woman. — Is warned to depart the country, in order to escape 
Ike resentment of Herod. 

The great Preacher of Israel having delivered these salutary 
admonitions to' his disciples and followers, directed his discourse 
to the unbelieving crowd. You can. said he, by the signs that 
appear in the sky, and on the earth, form a judgment of the 
weather ; and why can ye not also discover the time of the 
Messiah's appearance f by the signs which have preceded it ? 
" When ye see a cloud rise out of the west, straightway ye 
say, There cometh a shower : and so it is. And when ye see 
the south wind blow, ye say, There will be heat ; and it cometh 
to pass. Ye hypocrites, can ye discern the face of the sky, and 
of the earth, but how is it that ye do not discern this time T Luke, 
xii. 54, &c. 

The prediction of the Son of Man coming to punish the Jews 
for their rebellion and infidelity, delivered under the similitude of 
one who cometh secretly and unexpectedly to plunder a house, 
was a loud call to national repentance. In order, therefore, to 
improve that prediction, he exhorted them to a speedy reforma- 
tion, telling them that the least degree of reflection would be 
sufficient to point out to them the best methods they could pos- 
sibly make use of for averting the impending judgments of the 
Almighty; illustrating what he had said, by the punishments 
commonly inflicted on the man who refuses to make a reparation 
for the injuries he has done his neighbor, " When thou goest 
with thine adversary to the magistrate, as thou art in the way 
give diligence that thou mayest be delivered from him, lest he 
hale thee to the judge, and the judge deliver thee to the officer, 
and the officer cast thee into prison. I tell thee, thou shalt not 
depart thence, tilt thou hast paid the very last mite" Luke, xii 
58 59 



LIFE OF CHRIST. 



235 



Some of his hearers thought proper to confirm this doctrine, 
by giving what they considered as an example of it. " There 
were present at that season, some that told him of the Galileans, 
whose blood Pilate had mingled with their sacrifices ;" thinking 
that Providence, for some extraordinary crime, had suffered these 
Galileans to be murdered at the altar. 

But our Lord showed them the error of their opinion and 
inference concerning this point, it being no indication that these 
Galileans were greater sinners than their countrymen, because 
they had suffered so severe a calamity, and at the same time 
exhorted them to improve such instances of calamity, as incite- 
ments to their own repentance ; assuring them, that if they neg- 
lected so salutary a work, they should all likewise perish. " And 
Jesus answering, said unto them, Suppose ye, that these Galile- 
ans were sinners above all the Galileans, because they suffered 
such things ? I tell you, nay ; but except ye repent, ye shall all 
likewise perish." Luke, xiii. 2, &c. 

He illustrated this doctrine, by putting them in mind of the 
eighteen persons, on whom the tower of Siloam fell ; showing 
them, by this instance, the folly of interpreting the dispensa- 
tions of Providence in that manner ; for though this calamity 
seemed to flow immediately from the hand of God, yet, in all 
probability, it had involved people who were remarkable for 
their piety and goodness. " Or those eighteen upon whom the 
tower in Siloam fell, and slew them : think ye that they were 
sinners above all men that dwelt at Jerusalem ? I tell you, 
nay ; but except ye repent, ye shall all likewise perish." Luke, 
xiii. 4, 5. 

To rouse them from their indolence, and to induce them to 
seek the aid of God's grace and spirit, he added the parable 
of the fig-tree, which the master of the vineyard, after finding it 
three years barren, ordered to be destroyed: but was spared 
one year longer at the earnest solicitation of the gardener. " A 
certain man had a fig-tree planted in his vineyard, and he came 
and sought fruit thereon, and found none. Then said he unto 
the dresser of his vineyard, Behold, these three years I come 
seeking fruit on this fig-tree, and find none : cut it down ; why 
cumbereth it the ground ? And he answering, said unto him 
Lord, let it alone this year also, till I shall dig about it, and dung 
it ; and if it bear fruit, well : and if not, then after that thou 
shalt cut it down." Luke, xiii. 6, &c. 

By this parable our blessed Saviour represented the goodness 
of the Almighty towards the Jews in choosing them for his peo- 
ple, giving them the outward dispensations of religion, and in- 
forming them of the imprDvements he expected they should 
make of these advantages, and the punishments he would in- 
flict upon them, in case they slighted such benevolent offers. 



2.10 



LIFE OF CHRIST. 



He also represented by it, in a very beautiful manner, the un- 
bounded mercies of the Almighty, in sparing them, at the % inter- 
cession of his Son, and giving them a farther time of trial, and 
still greater advantages, by the preaching of the blessed Jesus, 
and his apostles ; concluding with an intimation, that if they 
neglected this last opportunity, they should perish without 
remedy, 

During Jesus' abode in the country of Perea, he observed, 
while he was preaching in one of the synagogues, on the sab- 
bath-day, a woman, who, during the space of eighteen years, had 
been unable to stand upright. A daughter of Israel laboring 
under so terrible a disorder, could not fail of attracting the com- 
passion of the Son of God. 

He beheld this affecting object : he pitied her deplorable con- 
dition, he removed her complaint. She who came into the syna- 
gogue, bowed down with an infirmity, was, by the all powerful 
word of the Son of God, restored to her natural health, and re- 
turned to her house upright, and full of vigor. 

Such a display of divine power and goodness, instead of ex- 
citing the gratitude, so highly offended the master of the syna- 
gogue, that he openly testified his displeasure, and reproved the 
people as sabbath-breakers, because they came on that day to be 
healed. " There are six days," said this surly ruler to the peo- 
ple, " in which men ought to work : in them therefore come and 
be healed, and not on the sabbath-day." Luke, xiii. 14. 

But our blessed Saviour soon silenced this hypocritical phari- 
see, by showing that he had not deviated from their own avowed 
practice. They made no scruple of loosing their cattle, and 
leading them to water on the sabbath-day^ because the mercy of 
the action sufficiently justified them for performing it. And 
surely his action of loosing, by a single word, a woman, a ra- 
tional creature, a daughter of Abraham, that had been bound 
by an incurable distemper, during the tedious interval of eigh- 
teen years, was abundantly justified ; nor could this bigoted ru- 
ler have thought otherwise, had not his reason been blinded by 
his superstition. " The Lord then answered him and said, 
Thou hypocrite, doth not each one of you, on the sabbath, 
loose his ox or his ass from the stall, and lead him away to 
watering? And ought not this woman, being a daughter of 
Abraham, whom Satan hath bound, lo, these eighteen years, be 
loosed from this bond on the sabbath-day ? And when he had 
said these things, all his adversaries were ashamed, and all the 
people rejoiced for all the glorious things that were done by 
him." Luke, xiii. 15, &c. 

From this instance we may form some idea of the pernicious 
effects of superstition, which is capable of 'extinguishing reason 



LIFE OF CHRIST. 



287 



banishing compassion, and of eradicating the most essential prin- 
ciples and feelings of the human breast. 

Our Lord having reproved the superstition of the ruler of the 
synagogue, and observing the acclamations of the people, then 
proceeded to demonstrate the reason and truth which so effectu- 
ally supported his kingdom. For he repeated the parables of 
the grain of mustard-seed and of the leaven, to show the effica- 
cious operations of the Gospel upon the minds of the children of 
men, and its rapid progress through the world, notwithstanding 
ail the opposition of its most inveterate enemies. 

The great Redeemer having now planted the seeds of the 
Gospel in the country of Perea, crossed the Jordan, and travelled 
by slow journeys towards Jerusalem, preaching the Gospel in 
every village, and declaring the glad tidings of salvation to all 
the inhabitants of those countries. 

While he was thus laboring for the salvation of mankind, one 
of the persons who accompanied him, asked him, " Lord, are 
there few that be saved In all probability, the person who 
proposed this question, had heard the Son of God describe the 
success of the Gospel by the parables of the mustard-seed and the 
leaven ; and his notions of the kingdom of the Messiah being 
those that were then entertained by the Jews in general, he meant 
a temporal salvation. But Jesus, to convince him that he never 
intended to erect a secular kingdom, answered the question in a 
spiritual manner, and told him, that a small number only of the 
Jews would be saved ; exhorting them to embrace the offers of 
mercy before it was too late, for that many, after the period of 
their trial was concluded, and their state finally and irreversibly 
determined, should earnestly desire these benevolent offers, but 
should be denied their request. 

" Strive to enter in at the strait gate : for many, I say unto 
you, will seek to enter in, and shall not be able. When once 
the master of the house is risen up, and hath shut to the door 
and ye begin to stand without, and to knock at the door, saying, 
Lord, Lord, open to us ; and he shall answer, and say unto you, 
I know ye not, whence ye are." Luke, xiii. 24, 25. He also 
repeated, on this occasion, what he had before delivered in his 
famous sermon on the mount ; and what he had observed to the 
multitude in commendation of the Centurion's faith ; " Then 
shall ye begin to say, We have eaten and drunken in thy pre- 
sence, and thou hast taught in our streets. But he shall say, I 
tell you, I know you not, whence ye are ; depart from me, all 
ye workers of iniquity. There shall be weeping and gnashing 
of teeth, when ye shall see Abraham, and Isaac, and Jacob, and 
all the prophets in the kingdom of God, and you yourselves 
thrust out. And they shall come from the east, and from the 
west, and from the north, and from the south, and shall sit down 



238 



LIFE OF CHRIST 



in the kingdom of God. And behold, there are last which shall 
be first, and there are first which shall be last." Luke, xiii. 
26, &c. 

Immediately after Jesus had thus preached the kingdom of 
God to the multitude, certain of the pharisees came to him, and 
told him, that unless he departed thence, Herod would destroy 
him : but this concern for his safety was altogether feigned, and 
the real design no other than to intimidate him, hoping by that 
means to induce him to leave the country, and retire into Judea, 
where they did not doubt but the chief priests would find some 
method of putting him to death Perhaps Herod himself was 
privy to this message, and desired that Jesus should leave his 
territories, though the agonies he had suffered on account of 
John the Baptist, hindered him from making use of force. That 
this was really the case seems evident, from the answer our bles- 
sed Saviour made to the pharisees. " Go ye," said he, to those 
hypocritical Israelites, " and tell that fox, Behold, I cast out 
devils, and I do cures to-day and to-morrow, and the third day 
I shall be perfected. Nevertheless, I must walk to-day, and to- 
morrow, and the day following : for it cannot be that a prophet 
perish out of Jerusalem." Luke. xiii. 32, 33. 

Having given this answer to the pharisees, he reflected on 
the treatment the prophets had received from the inhabitants of 
Jerusalem ; pathetically lamented their obstinacy, and the terri- 
ble desolation that would in a short time overtake them. " Oh! 
Jerusalem, Jerusalem, which killest the prophets, and stonest 
them that are sent unto thee ; how often would I have gathered 
thy children together as a hen doth gather her brood under her 
wings, and ye would not ! Behold, your house is left unto you 
desolate : and verily I say unto you, ye shall not see me, until 
the time come when ye shall say, Blessed is he that cometh in the 
name of the J^ord," Luke, xiii. 34, 35 



LIFE OP CHKISY 



230 



CHAPTER XXIII. 

The blessed Jesus accepts the Pharisee's invitation a third time. — 
Delivers divers Parables, representing the requisites for ad- 
mittance into the Kingdom of God. — The care of the Redeemer 
for every one of his people. — The inception of a penitent 
Sinner ; and the punishment of misusing the benefits of the 
Gospel. 

Our Saviour having finished this awful exclamation and 
prediction, was invited by one of the pharisees to his house. 
Though he knew that his invitation arose not from a generous 
motive, yet, as he never shunned any opportunity of doing 
good even to his most implacable enemies, he accepted it. At 
his entering the pharisee's house, they placed before him a man 
that had a dropsy, doubtless with an intention to accuse him 
for healing on the sabbath-day ; being persuaded that he would 
work a miracle in favor of so melancholy an object. Jesus, 
who knew the secret thoughts of their hearts, asked the law- 
yers and pharisees, whether it was " lawful to heal on the 
sabbath-day V But they refusing to give any answer to the 
question, Jesus laid his hand on the diseased person, and im- 
mediately his complexion returned, his body was reduced to 
its ordinary dimensions, and his former health and strength 
renewed in an instant. So surprising a miracle might surely 
have convinced the pharisees, that the author must have been 
endued with power from on high ; but, instead of being per- 
suaded that he was a person sent from God, and labored only for 
the benefit of the children of men, they were contriving how 
they might turn this miracle to his disadvantage. Our Lord 
however, soon disconcerted their projects, by proving, that ac- 
cording to their own avowed practice, he had done nothing but 
what was truly lawful. " Which of you," said he, " shall have 
an ass or an ox fallen into a pit, and will not straightway pull 
him out on the sabbath-day ?" If a misfortune happens to one of 
your beasts, you make no scruple of assisting it on the sabbath, 
though the action may be attended with considerable labor : and 
surely I may relieve a descendant of Abraham, when nothing 
more is requisite than touching him with my hand. This argu- 
ment was conclusive ; and so plain, that the grossest stupidity 
must feel its force, and the most virulent malice could not con- 
tradict it. 

As the entertainment approached, our blessed Saviour had an 
opportunity of observing the pride of the pharisees, and re- 
marking what an anxiety each of them expressed to obtain the 



240 



LIFE OF CHRIST. 



most honorable place at the table. Nor did he let their ridicu 
lous behaviour pass without a proper animadversion ; in which 
he observed, that pride generally exposes a person to man} 
affronts, and that humility is the surest method of gaining respect. 
" When thou art bidden," said he, " of any man to a wedding, 
sit not down in the highest room ; lest a more honorable man 
than thou be bidden of him ; and he that bade thee and him come 
and say unto thee, Give this man place : and thou begin with 
.shame to take the lowest room. But when thou art bidden, go 
and sit down in the lowest room, that when he that bade thee 
cometh, he may say unto thee, Friend, go up hither : then shalt 
thou have worship in the presence of them that sit at meat with 
thee. For whosoever exalteth himself shall be abased ; and he 
that humbleth himself shall be exalted." Luke, xiv. 8, &c. 

Having thus addressed the guests in general, he turned him to 
the master of the house, and said unto him, " When thou makest 
a dinner or a supper, call not thy friends, nor thy brethren, 
neither thy kinsmen, nor thy rich neighbors : lest they also bid 
thee again, and a recompense be made thee. But when thou 
makest a feast, call the poor, the maimed, the lame, the blind." 
Luke, xiv. 12, 13. Be very careful not to limit thy hospitality 
to the rich, but let the poor also partake of thy bounty, " And 
thou shalt be blessed ; for they cannot recompense thee : for thou 
shalt be lecompensed at the resurrection of the just." Luke, 
xiv. 14. 

One of the pharisees, ravished with the delighted prospect of 
the happiness good men enjoyed in the heavenly Canaan, cried 
out, " Blessed is he that shall eat bread in the kingdom of God." 
Blessed is he, who, being admitted into the happy regions of 
Paradise, shall enjoy the conversation of the inhabitants of those 
heavenly countries ; as those spiritual repasts must regale and 
invigorate his mind beyond expression. In answer to which, 
our blessed Saviour delivered the parable of the marriage sup- 
per, representing, by the invitation of the guests, the doctrine of 
the Gospel, and the success those beneficent invitations to the 
great feast of heaven should meet \vith among the Jews ; fore- 
telling, that though it was attended with every inviting circum- 
stance, they would disdainfully reject it, and prefer the pleasures 
of a temporal existence to those of an eternal state ; while the 
Gentiles, with the greatest cheerfulness, would embrace the be- 
neficent offer, and thereby be prepared to sit down with Abraham, 
Isaac, and Jacob, in the happy mansions of the kingdom of hea- 
ven. But as this parable was afterwards spoken by our blessed 
Saviour in the temple, we shall defer our observations on it, till 
we come to the history where it was again delivered. 

When Jesus departed the pharisee's house, great multitudes of 
people thronged to him to hear bis doctrine ; but mistook his 



LIFE OF CflRTST. 



241 



true intention of it, expecting he was going to establish the 
Messiah's throne in Jerusalem, and render all the nations of the 
world tributary to his power. The benevolent Jesus therefore 
took this opportunity to undeceive them ; and to declare, in the 
plainest terms, that his kingdom was not of this world ; and, 
consequently, that those who expected, by following him, to ob- 
tain temporal advantages, would find themselves wretchedly 
mistaken ; as, on the contrary, his disciples must expect to be 
persecuted from city to city, and hated of all men for his name's 
sake : though it was requisite for those who would be his true 
followers, to prefer his service to the riches, grandeur, and 
pleasure of the world ; and to show, by their conduct, that they 
had much less respect and value for the dearest objects of their 
affections, than for him. " If any man come to me, and hate 
not his father, and mother, and wife, and children, and brethren, 
and sisters, yea, and his own life also, he cannot be my disciple. 
And whosoever does not bear his cross, and come after me, can- 
rot be my disciple." Luke, xiv. 26, 27. 

And in order to induce them to weigh this doctrine atten- 
tively in their minds, he elucidated it with two apposite cases, 
that of an unthinking builder, and that of a rash warrior. The 
former was obliged to leave his struture unfinished, because he 
had foolishly begun the building before he had computed the 
cost ; and the latter reduced to the dilemma of being inglo- 
riously defeated, or meanly suing for peace, previous to the 
battle, having rashly declared war, before he had considered 
the strength of his own and his enemy's army. " So likewise 
whosoever he be of you," added the blessed Jesus, " that for 
saketh not all that he hath, he cannot be my disciple." Luke, 
xiv. 33. 

The publicans and sinners, roused by the alarming doctrine 
of our Lord, listened to it attentively. This opportunity was 
readily embraced by the great Redeemer of mankind, who not 
only condescended to preach to them the happy tidings of eter- 
nal life, but even accompanied them to their own houses ; that, 
if possible, the seeds of i-ie Gospel might take root in their 
hearts. But this condescension of the meek and humble Jesus 
was considered, by the haughty pharisees, as an action too mean 
for the character of a prophet. They murmured, and were 
highly displeased at a condescension, which ought to have given 
them the greatest joy. But Jesus soon showed them their mis- 
take, by repeating to them the parables of the lost sheep and 
piece of money. Intimating thereby, the great care all prophets 
and pastors ought to take of those committed to their care, and 
the obligations they are under of searching diligently for every 
wandering sinner, whose conversion is a grateful offering to the 

m 



242 



LIFE OF CHRIST. 



Almighty. " There is joy in the presence of the angels of God, 
over one sinner that repenteth." Luke, xv. 10. 

To illustrate this doctrine still farther, and show to the 
greatest sinner, the willingness of God to receive him into his 
grace and favor, if convinced of his unworthy and lost condi- 
tion in himself, and imploring forgiveness through the merits of 
Jesus Christ, and the renewal of his heart by the efficacious 
influences of his Spirit, he delivered the expressive parable of the 
prodigal son. 

A certain man had two sons, the younger of whom, not con- 
tent to live in his father's house, safe under his protection, and 
happy under his eye, desired his father to give him the portion 
of goods which fell to his share. The indulgent father did not 
hesitate to grant his request ; but the ungrateful son had no 
sooner obtained what he asked of his parent, than he left the 
presence and neighborhood of so kind a father, and retired 
into a far country, where he had an opportunity of indulging, 
without restraint, his wicked inclinations ; and there he wasted 
his substance in riotous living. Having thus consumed the por- 
tion given him by his indulgent parent, he began to feel the 
miseries of want, and, to add to his misfortunes, a terrible fam- 
ine arose in that land ; so that he soon became acquainted with 
the sharp stings of hunger. In this distressed condition, he 
joined himself to a citizen of that country, willing to try every 
expedient, rather than return to his kind, his merciful father, 
and humbly confess his faults. His master, from a just con- 
tempt of his former prodigality, employed him in the meanest 
and most contemptible offices ; he sent him into his field, to 
feed swine. Behold here, ye sons of extravagance, a change 
indeed ! Behold this thoughtless prodigal, reduced at once from 
a life of voluptuousness and gaiety, a life of pleasure and excess, 
to a life of the most abject slavery, a life of penury and want ! 
Nay, so great was his hunger, so prodigious his distress, that he 
would even have been contented, in this miserable state, to have 
satisfied the cravings of hunger, with the husks eaten by the swine : 
but no man relieved him, no man showed the least compassion 
for him ; so that the very swine were in a better condition than 
this miserable prodigal ! 

Thus miserably reduced, he was brought to himself : he had 
hitherto been in a state of utter forgetfulness ; but now began to 
reflect on his happy condition, while he continued with his fa- 
ther, before he had deviated from the paths of virtue, and to 
compare it with his present deplorable condition. " How many 
hired servants of my father," said he to himself, " have bread 
enough, and to spare, and I perish with hunger P I will there- 
fore, undeserving as 1 am, have recourse to his mercy and fa- 
vor. w I will arise and go to my father," for such he still if, 



LIFE OF CHRIST. 



843 



and I, though wretched and lost, am yet his son ; I will there- 
fore, say unto him, " Father, I have sinned against heaven and 
before thee, and am no more worthy to be called thy son :" that 
happiness is too great for me to expect or desire. I have, by 
my behaviour, forfeited all the right I once had in so endearing 
so valuable a title : " Make me as one of thy hired servants/' 
I desire nothing more than that thou wouldst mercifully receive 
me as one of thy hired servants. 

Having thus taken a firm resolution of throwing himself at the 
feet of his father, and imploring forgiveness for his past offences, 
he did not delay to put it immediately into execution ; he arose, 
and with the utmost expedition came to his father. 

A scene of tenderness and affection, amazingly pathetic, now 
presents itself to our view ! His kind, his affectionate father 
saw him while he was yet afar off; his bowels yearned towards 
him, he had compassion on his lost, his ruined child : paternal 
fondness would not suffer him to forbear ; he ran to meet him, 
he fell on his neck, he kissed him. Encouraged by this kind 
reception, the son fell down at his father's feet and began to 
make confession of his faults, to plead his own unworthiness, 
to request his father's pardon. " Father," said he, " I have 
sinned against heaven, and in thy sight, and am no more wor- 
thy to be called thy son." He was not suffered to proceed any 
further; the love of his parent prevented the rest; he com- 
manded his servants to bring the best robe, and put it on him ; 
to put a ring on his hand, and shoes on his feet ; and to kill the 
fatted calf, that they might eat and be merry. " For this, my 
son," said he, " was dead, and is alive again ; he was lost, and 
is found." 

During this transaction, the elder brother was in the field, 
properly employed in his father's business ; but returning from 
thence, and hearing the sound of mirth, music, and dancing, 
he called one of the servants, and asked what these things 
meant ? The servant replied, that his younger brother was re- 
turned, and that his father had killed the fatted calf, because 
he had received him safe and sound. This news greatly dis- 
pleased the elder son ; he was very angry, and refused to go in, 
upon which his father came out and entreated him ; but he re- 
plied, " Lo ! these many years do I serve thee, neither trans- 
gressed I at any time thy commandment, and yet thou never 
gavest me a kid, that I might make merry with my friends : 
but as soon as this thy son was come, which hath devoured thy 
living with harlots, thou hast killed for him the fatted calf." 
Luke, xv. 29, &c. 

His father, with the most amiable condescending tenderness 
replied, " Son, thou art ever with me, and all that I have is 
thine ; it was meet that we should make merry and be glad 



244 



LIFE OF CHRIST. 



for this thy brother was dead, and is alive again : and was lost, 
and is found." Though he hath devoured my living with har- 
lots, yet he is both thy brother and my son ; thou shouldst not, 
therefore, be angry, because he has repented, and is returned, af- 
ter we thought him irrecoverably lost. 

Thus beautifully did our Lord represent the work of grace on 
the heart of man, from the first conviction of sin to the absolute 
confession of it ; showing at the same time, there can be no true 
confession, without a thorough consciousness of guilt, a sense of 
our lost state, and an entire reliance on the mercy of God, 
through Christ our Lord. 

There are three expositions given of this instructive represen- 
tation, each of which seems to have some place in the original 
design ; for it should be observed, and carefully remembered, 
that the parables and doctrines of our Saviour are by no means 
to be confined absolutely to one single point of view, since 
they frequently have relation to different objects, and conse- 
quently prove the riches and depth of the manifold wisdom of 
Omnipotence. 

In this parable, for instance, the great and principal doctrine 
intended to be particularly inculcated, is, that sinners, upon 
their repentance, are gladly received into favor ; or, that there 
is joy in heaven over one sinner that repenteth. There are, 
however, two other expositions of this parable : the first is, 
that of the greatest part of the ancients, who expound it of 
Adam. He was made in the image of God, and endowed with 
many excellent gifts, which he might have used happily, 
had he been content to stay in his father's house ; but, like this 
younger brother, who foolishly desired his portion of goods to 
himself, that he might be his own master, and under no con- 
finement or restriction ; he was unwilling to remain under the 
obedience of the divine precept ; he was desirous of having a 
free use of things in Paradise, and by the devil's instigation 
affected a wretched independency, which caused him to break 
the divine command, and eat of the forbidden tree, to obtain 
the knowledge of good and evil. Thus he lost for himself, 
and his posterity, the substance put at first into his possession ; 
but his heavenly Father, on his and his posterity's return, hath 
provided such grace and compassion for them, that they may be 
reinstated in their former place and favor. And the same grace 
not being granted to the higher order of intellectual beings, the 
fallen spirits, is the cause of their murmuring against God and 
men, represented by the answer of the elder brother in this 
parable. 

Others, secondly, with a much greater show of probability, 
expound this parable of the two people, the Jews and gentiles, 
and who have both one Father/ even God. Ai id while they 



LIFE OF CHRIST. 



215 



both continued in their Father's house, the true church, they 
wanted for nothing; there was plenty of food for the soul, 
there was substance enough for them both. But the latter 
represented by the younger brother, possessed of his share of 
knowledge, went into a strange country, left God, and spent his 
substance, the evidence and knowledge of the Almighty, fell 
into idolatry, and wasted all he had in riotous li ving ; all his 
knowledge of God, in the loose and absurd ceremonies of idola- 
try. Then behold a mighty famine arose in that land ; the wor- 
ship of the true God was banished the country. In this d n a iful 
dearth and hunger, he joined himself to the devii. and worked 
all " Uncleanness with greediness." But finding nothing to 
satisfy his spiritual hunger, this prodigal, long estranged from 
his father, reflecting on his spiritual famine, and his own severe 
wants, humbly confessed his faults, returned to his offended Fa- 
ther, was readmitted into favor, and blessed with the privileges 
of the Gospel. But the elder brother, the Jewish church, daily 
employed in the field of legal ceremonies, and who had long 
groaned under the yoke of the law, seeing the gentiles received 
into the covenant of the Gospel, obtain the remission of sins, and 
the hopes of everlasting life, murmured against the benevolent 
acts of the Almighty. God, however, out of his great compas- 
sion, pleaded pathetically the cause with the elder brother, offer- 
ed him all things, upon supposition of his continuing in his obe- 
dience, and declared that he had delivered the nations from the 
heavy yoke of the ceremonial law. 

Thus the parable has a very clear and elegant exposition : the 
murmuring of the elder brother is explained to us without the 
-least difficulty ; and as the offence of receiving the gentiles to 
pardon and peace through Jesus Christ, was so great a stumbling 
block to the Jews, it is natural to imagine that our Saviour in- 
tended to obviate and remove it by this excellent parable. 

It is however evident, both from the context and the occasion 
of delivering it, that the third interpretation is the first in design 
and importance. The publicans and sinners drew near to hear 
Jesus. This gave occasion to a murmuring among the phari- 
sees ; and upon their murmuring, our Saviour delivered this and 
two other parables, to show, that if they would resemble God, 
and the celestial host, they should, instead of murmuring, rejoice 
at seeing sinners willing to embrace the doctrines of the Gospel ; 
because there is joy in the presence of God and his angels over 
one sinnei that re penteth, more than over ««ety-and- nine just 
persons that " need no repentance." 

The obstinacy and malicious temper of the pharisees, who 
opposed every good doctrine, made a deep impression on the 
spirit of the blessed Jesus ; he did not therefore content himself 
barely with justifying his receiving sinners, in order to their 

Of* 



246 



LIFE OP cimtsT. 



being justified and saved through him, but in presence of the 
scribes and pharisees, turned himself to his disciples and delivered 
the parable of the artful steward, as an instance of the improve- 
ments made by the children of this world, in embracing every 
opportunity and advantage for im proving their interests. " There 
was," said he, " a certain rich man, which had a steward, and 
the same was accused unto him, that he had wasted his goods. 
And he called him, and said unto him, How is it that I hear this 
of thee ? Give an account of thy stewardship : for thou mayest 
be no longer steward." Luke, xvi. 1, 2. 

This reprimand of his lord, and the inward conviction of his 
own conscience that the accusation was just, induced him to re- 
flect on his own ill management of his lord's affairs, and in what 
manner he should support himself when he should be discharged 
from his service. " What shall I do ?" said he, " for my lord 
taketh away from me the stewardship ; I cannot dig, to beg I 
am ashamed." Luke, xvi. 3. 

In this manner he deliberated with himself, and at last resolved 
on the following expedient, in order to make himself friends, who 
would succour him in his distress : " I am resolved what to do, 
that when I am put out of the stewardship, they may receive me 
into their houses ; so he called every one of his lord's debtors 
unto him, and said unto the first, How much owest thou unto my 
lord ? and he said, An hundred measures of oil. And he said 
unto him, Take thy bill, and sit down quickly, and write fifty. 
Then said he to another, And how much owest thou 1 And he 
said, An hundred measures of wheat. And he said unto him, 
take thy bill, and write fourscore." Luke, xvi. 4, &c. 

To illustrate this parable, we beg leave to observe, that the 
riches and trade of the Jews originally consisted principally in 
the products of the earth : they were, if we may be allowed the 
expression, a nation of farmers and shepherds : so that their 
wealth chiefly arose from the produce of their flocks and herds, 
and the fruits of the earth ; their corn, their wine, and their oil. 

Thus the steward, to secure the friendship of his lord's ten- 
ants, bound them to him under a lasting obligation ; and his 
master, when he heard of the proceedings of the steward, com- 
mended him, not because he had acted honestly, but because he 
had acted wisely ; he commended the art and address he had 
shown, in procuring a future subsistence ; he commended the 
pi udence and ingenuity he had used with regard to his own 
private interest, and to deliver him from future poverty and 
distress. " For the children of this world," added the blessed 
Jesus, "are in their generation wiser than the children of light." 
They are more prudent and careful, more anxious and circum- 
spect to secure their possessions in this world, than the children 
af light are to secure in the next an eternal inheritance. " And 



LIFE (>*• CHRIST. 



247 



1 say unto you, make to yourselves friends of the mammon of 
unrighteousness ; that when ye fail, they may receive you into 
everlasting habitations." Luke, xvi. 9. 

This advice of our Saviour is worthy our most serious atten- 
tion ; the best use we can make of our riches being to employ 
them in promoting the salvation of others. For if we use our 
abilities and interest in turning sinners from the evil of their 
ways ; if we spend our wealth in this excellent service, we shall 
conciliate the good-will of all the heavenly beings, who will 
greatly rejoice at the conversion of sinners, and with open arms 
receive us into the mansions of felicity 

But this is not the whole application our Saviour made of this 
parable. He added, that if we made use of our riches in the 
manner he recommended, we should be received into those ever- 
lasting habitations, where all the friends of virtue and religion 
reside ; because, by our fidelity in managing the small trust of 
temporal advantages committed to our care, we show ourselves 
worthy and capable of a much greater trust in heavenly employ- 
ments. But if, on the contrary, we do not apply our riches to 
the glory of God, and the good of mankind, we shall be for ever 
banished from the abode of the blessed ; because, in behaving 
unfaithfully in the small trust committed to us here, we render 
ourselves both unworthy and incapable of a share in this ever- 
lasting inheritance. " He that is faithful in that which is least, 
is faithful also in much : and he that is unjust in the least, 
is unjust also in much. If, therefore, ye have not been faithful 
in the unrighteous mammon, who will commit to your trust the 
true riches ? And if ye have not been faithful in that which is 
another man's, who shall give you that which is your own?" 
Luke, xvi. 10, &c. 

And, if, while ye are God's stewards and servants, ye desert 
your trust and become slaves to the desire of riches, you can 
expect no other than to be called to a strict account of your 
stewardship ; covetousness being as absolutely inconsistent with 
a true concern for the cause of Christ, as it is for a man to un- 
dertake at one and the same time to serve two masters of con- 
trary dispositions, and opposite interests. " No servant can 
serve two masters ; for either he will hate the one, and love the 
other ; or else he will hold to the one, and despise the other. Ye 
cannot serve God and mammon." Luke, xvi. 13. 

The hypocritical pharisees treated this observation with de- 
rision ; to which our Lord replied, " Ye are they which justify 
yourselves before men ; but God knoweth your hearts ; for that 
which is highly esteemed among men is abomination in the sight 
of God." Luke, xvi. 15. 

Such is the parable, and such is our Lord's application of it, 
%om whence the main intention and design of it is very evident 



248 



LIFE OF CHRIST 



It was intended to incite us to a zealous concern for our futuie 
and eternal state, by making a due use of the means of grace, 
and working out our own salvation with fear and trembling, yet 
remembering, that it is God who worketh in us both to will and 
to do of his own good pleasure. And if we thus employ our 
spiritual talents, we shall joyfully stand at the right hand of the 
great Judge of all the earth, and receive from him a public tes- 
timony of our faith and love. " Come ye blessed of my Father, 
inherit the kingdom prepared for you, from the beginning of the 
world ; for I was an hungered and ye gave me meat, I was 
thirsty and ye gave me drink : I was a stranger, and ye took 
me in : naked and ye clothed me : I was sick, and ye visited me 
I was in prison, and ye came unto me." 



CHAPTER XXIV. 

Jesus rebukes the insolent derision of the Pharisees. — Describes 
by a parable, the nature of future rewards and punishments } 
and enforces the doctrine of mutual forbearance. 

The doctrines lately delivered by our Lord, being so repug- 
nant to the avaricious principles of the pharisees, they attended 
to the doctrine of our Saviour, with regard to the true use of 
riches, and the impossibility of men serving God and mammon : 
but at the same time they derided him as a visionary speculatist, 
who despised the pleasures of this world, for no other reason than 
because he was not able to procure them. It is, therefore, no 
wonder, that men, who had shown such a complication of the 
very worst dispositions, should receive a sharp rebuke from the 
meek and humble Jesus ; accordingly, he told them that they 
made, indeed, specious pretences to extraordinary sanctity, by 
outwardly shunning the company of sinners, while in private 
they made no scruple of having society with them, or even of 
joining with them in their wickedness. " Ye are they which 
justify yourselves before men, but God knoweth your hearts." 
Ye may, indeed, cover the foulness of your crimes with the 
painted cloak of hypocrisy, and in this disguise deceive those 
who look no further than the outside, but ye cannot screen your 
wickedness from the penetrating eye of Omnipotence, to whom 
all things are naked and exposed, and who judges of things, not 
by their appearances, but according to truth ; it is, therefore, no 
wonder that he often abhors both persons and things that are held 



DIVES AND LAZARUS, 
page 249. 




" There was a certain rich man, which was clothed in purple and fine linea 
and fared sumptuously every day. And there was a certain beggar named 
Lazarus, which was laid at his gate full of sores."— Luke xvi. 19, 20. 



LIFE OF CHRIST. 



249 



sy men in the highest estimation : « for that which is highly es- 
teemed among men is abomination in the sight of God." 

This affected sanctity, while the mind is unrenewed, is an abo- 
mination to the God of purity and truth. Jesus Christ detested 
hypocrisy, and frequented the company of publicans and sinners, 
to bring about their conversion ; the Mosaic dispensation, which 
made a difference between men, ceasing when John the Baptist 
first preached the doctrine of repentance ; and the gospel dispens- 
ation which admits all repenting sinners* without distinction, then 
commenced. " The law and the prophets were until John : 
since that time the kingdom of God is preached, and every man 
presseth into it." Luke, xvi. 16. 

Think not I mean to destroy, but to fulfil, the law, which is of 
essential obligation ; for till the law is abrogated, the least of its 
precepts cannot be neglected. " It is easier for heaven and earth 
to pass, than one tittle of the law to fail." Luke, xvi. 17. 

After treating of these particulars, he proceeded to consider 
the love of pleasure, so highly valued by the pharisees, whose 
lust discovered itself by their frequent divorces, a practice which 
our blessed Saviour justly condemned : " Whosoever putteth 
away his wife, and marrieth another, committeth adultery : and 
whosoever marrieth her that is put away from her husband, com- 
mitteth adultery." Luke, xvi. 18. 

These reasons were clear and unanswerable ; but the phari- 
sees, stupified and intoxicated with sensual pleasures, were deaf 
to every argument, how powerful soever, provided it was levelled 
against their lusts. In order to illustrate this truth, confirm his 
assertion, and rouse these hypocritical rulers from their leth- 
argy, he spoke the awakening parable of the rich man and the 
beggar. 

" There was a certain rich man, which was clothed in purple 
and fine linen, and fared sumptuously every day. And there 
was a certain beggar, named Lazarus, which was laid at Ins gate, 
full of sores, and desiring to be fed with the crumbs that fell from 
the rich man's table ; moreover," so great was his misery, .so 
exquisite his distress, "the dogs came and licked his sores." 
Thus wretched in life, the Almighty, at last, released him : " the 
beggar died, and was carried by the angels into Abraham's 
bosom." Nor could the rich man's wealth rescue him from the 
same fate : " the rich man also died, and was buried." But 
behold now the great, and awful change ! " In hell, he lifted up 
his eyes, being in torments, and seeing Abraham afar off, and* 
the late despised and afflicted " Lazarus in his bosom." In this 
agony of pain and distress, he cried to Abraham, his earthly 
father, begging that he would take pity on him, and send Laza- 
rus to give him even the least degree of relief, that of dipping the 
tip of bis finger in water to cool his tongue, for his torment was 



950 



LIFE OF CHRIST. 



intolerable. " Father Abraham, have mercy on me, and send 
Lazarus that he may dip the tip of his finger in water, and cool 
my tongue ; for I am tormented in this flame. But Abraham 
said, Son, remember that thou in thy life-time receivedst thy 
good things, and likewise Lazarus evil things : but now he is 
comforted, and thou art tormented. And besides all this, be- 
tween us and you there is a great gulf fixed ; so that they which 
would pass from hence to you, cannot : neither can they pass to 
us that would come from thence." Luke, xvi. 24, &c. 

The miserable wretch, finding it impossible to procure any 
relief for himself, was desirous of preserving his thoughtless re- 
lations from the like distress. " Then he said, I pray thee, 
therefore, father, that thou wouldst send him to my father's 
house : for I have five brethren ; that he may testify unto them, 
lest they also come into this place of torment." Luke, xvi. 27, 
28. This also was a petition that could not be granted. It is 
too late to hope for relief, when the soul is cast into the bottom- 
less pit. They may learn, said Abraham, the certainty of the 
immortality of the soul, from the books of Moses and the pro- 
phets, if they will give themselves the trouble to peruse them 
attentively. To which the miserable object replied, that the 
books of Moses and the prophets had been ineffectual to him, 
and he feared would be so to his brethren. But if one actually 
arose from the dead, and appeared to them, they w T ould certainly 
repent, and embrace those offers of salvation they had before 
slighted. " Nay, father Abraham ; but if one went unto them 
from the dead, they will repent." But Abraham told him, that 
in this he was greatly mistaken, for that if they refused to believe 
the evidence of a future state, contained in the writings of Moses 
and the prophets, the testimony of a messenger from the dead 
would not be sufficient to convince them. " If they hear not 
Moses and the prophets, neither will they be persuaded ' though 
one rose from the dead." 

This truth, asserted by Abraham, has been abundantly proved 
by undeniable facts ; from whence it has appeared, that those who 
will not be convinced by a standing revelation, will not be con- 
vinced though one rose from the dead. These very Jew T s, to 
whom our Saviour spoke, were remarkable instances of this truth ; 
they were fully assured, that another Lazarus was, by the power 
of Christ, raised from the dead, after he had lain several days in 
the tomb : a fact which they were so far from being able to dis- 
prove, that they attempted to kill Lazarus ; as if, by this wicked ac- 
tion, they could have destroyed his evidence. Nay, they still had 
a more lively proof, in the resurrection of Jesus himself, which 
they were so far from being able to deny, that they bribed the sol- 
diers to spread that senseless tale, that this disciples came by night 
and stole him away. So true were Abraham's words, that they 



LIFE OF CHRIST 



251 



who believe not Moses and the prophets, which testify of Christ 
and his eternal redemption, would not be persuaded, though 
one rose from the dead. 

There is not a more awakening and alarming example than 
this parable through the whole Gospel : it is drawn in such 
lively colors, that many, in all ages of the church, have con- 
sidered it not as a parable, but as a real history ; but however 
this be, the important truths delivered in it are equally clear, and 
equally certain. They are designed to describe the difference 
between this state and a future, between the children of this 
world and the children of light, the former having had their por- 
tion of happiness here ; but the latter being reserved to a glorious 
one hereafter. 

Having thus reprimanded the pharisees, he took occasion to 
speak of affronts and offences, described their evil nature, and 
their dreadful punishment. " It is impossible," said he, " but 
that offences will come : but wo unto him through whom they 
come. It were better for him that a mill-stone were hanged 
about his neck, and he cast into the sea, than that he should 
offend one of these little ones." Luke, xvii. 1, 2. That is, the 
children of God, the followers of the Lamb, must meet with dis- 
grace, reviling, and persecution here ; but wo unto those who 
revile and persecute them ; they had better undergo the worst 
of temporary judgments than the awful one that shall ensue. 

He spake also against a quarrelsome temper in his servants, 
especially in the ministers and teachers of religion, prescribed 
a seasonable and prudent reprehension of the fault, accom- 
panied with forgiveness on the part of the person injured, as 
the best means of disarming the temptation that may arise 
from thence. " Take heed to yourselves ; if thy brother tres- 
pass against thee, rebuke him: and if he repent, forgive him. 
And if he trespass against thee seven times in a day, and 
seven times in a day turn again to thee, saying, I repent ; thou 
shalt forgive him." Luke, xvii. 3, 4. 

It should be observed, that this discourse on forgiveness, 
uttered at a time when the pharisees had just affronted him, by 
calling him a false teacher, sufficiently proves how truly he for- 
gave them all the personal injuries they had committed against 
him : and should be a powerful recommendation of that amiaLe 
virtue, the forgiveness of injuries. 

But however beautiful these discourses of our Saviour appear, 
when examined with attention, they seem to have staggered the 
faith of his disciples and followers ; perhaps they still imagined 
that he would shortly erect a temporal kingdom, and distribute 
among them the rewards they expected for their services. If so, 
they might well desire their master " to increase their faith 
as discourses like these had a very different tendency from what 



252 



LIFE OF CHRIST. 



might naturally be expected from one who was going to establish 
the throne of David, and extend his sceptre over al] the king- 
doms of the earth ; but however this be, our Saviour told them 
that if they had the smallest degree of true faith, :t would 
be sufficient for overcoming all temptations, even those which 
seem as difficult to be conquered as the plucking up trees, and 
planting them in the ocean. " If ye have faith as a grain ot 
mustard-seed, ye might say unto this sycamore-tree, Be thou 
plucked up by the roots, and be thou planted in the sea, and it 
should obey you." Luke, xvii. 6. 



CHAPTER XXV. 

Our Lord is applied to in behalf of poor Lazarv — Cures ten 
persons of the leprosy in Samaria, and restoi[ \ Lazarus to 
life. 

Soon after our blessed Saviour had finished these discourses, 
one of his friends, named Lazarus, fell sick at Bethany, a village 
about two miles from the countries beyond Jordan, where Jesus 
was now preaching the Gospel. The sisters of Lazarus finding 
his sickness was of a dangerous kind, thought proper to send an 
account of it to Jesus ; being firmly persuaded that he who had 
cured so many strangers would readily come and give health 
to one whom he loved in so tender a manner. " Lord," said 
they, " behold he whom thou lovest is sick :" they did not add, 
Come down and heal him, make haste and save him from 
the grave : it was sufficient for them to relate their necessities 
to the Lord, who was both able and willing to help them from 
their distress. 

" When Jesus heard that, he said, This sickness is not unto 
death." This declaration of the benevolent Jesus being car- 
ried to the sisters of Lazarus, must strangely surprise them, 
and exercise both their's and his disciples' faith; since it is 
probable, that before the messenger arrived at Bethany, Laza- 
rus had expired. Soon after, Jesus positively assured his dis- 
ciples that " Lazarus was dead." 

The Evangelist, in the beginning of this account, tells us, 
that Jesus loved Martha, and her sister, and Lazarus ; and after 
that he had received the message, he abode two days in the 
same place where he was. His design in this might be to inti- 
mate that his lingering so long after the message came, did not 
proceed from a want of concern for his friends, but happened 



LIFE OF CHRIST 



253 



according to the counsels of his own wisdom. For the length 
of time which Lazarus lay in the grave put his death beyond all 
possibility of doubt, removed every suspicion of fraud, and con- 
sequently afforded Jesus a fit opportunity of displaying the love 
he bore to Lazarus, as well as his own divine power, in his un- 
doubted resurrection from the dead. His sisters, indeed, were 
by this means kept awhile in painful anxiety, on account of 
their brother's life, and at last pierced by the sorrows of seeing 
him die ; yet they must surely think themselves abundantly re- 
compensed by the evidence, according to the Gospel, from this 
astonishing miracle, as well as by the inexpressible surprise 
or joy they felt, when they again received their brother from the 
dead. 

Two days being thus expired, Jesus said to his disciples, 
"Let us go into Judea again." John, xi. 7. His disciples 
were astonished at this proposal, and the recollection of his 
late danger, m that country, alarmed them : " Master," said 
they, " the J /s of late sought to stone thee : and goest thou 
thither again '(" Wilt thou hazard thy life among those who 
desired nothing more than to find an opportunity of killing 
thee ? " Jesus answered, Are there not twelve hours in the day ? 
If any man walk in the day, he stumbleth not, because he seeth 
the light of this world : But if a man walk in the night, he stum- 
bleth, because there is no light in him." John, xi. 9, 10. 

By this he intended to inform his disciples that those who 
lived by faith, and acted under the infallible influence of the 
divine Spirit, could not stumble ; whereas, those who followed 
the directions of unenlightened nature, were liable to perpetual 
error. 

Jesus having removed their groundless apprehensions, and 
strengthened their faith, that he might clearly explain to them 
the cause of his going to Judea again, told them, " our friend 
Lazarus sleepeth ; but I go, that I may awake him out of sleep." 
The disciples understanding his discourse in a literal sense, re- 
plied, " Lord, if he sleep, he shall do well :" his distemper is 
abated, and he, in all probability, is recovering. It would be, 
therefore, highly unreasonable in us, to take two days' journey, 
only to awake him out of his sleep. Thus they discovered 
their fears, and hinted to their Master, that it would be far safer 
to continue where they were, than to take a hazardous journey 
into Judea. 

They were, however, mistaken ; for the Evangelist informs 
us, that he " spake of his death, but they thought he had spo- 
ken of taking rest in sleep." Jesus, therefore, to remove any 
doubt, said plainly to them, " Lazarus is dead. And I am glad 
for your sakes, that I was not there, (to the intent ye may be- 
lieve.") I am glad for your sakes, that I was not in Judea 

22 



S54 



LIFE OF CHRIST. 



before he died ; for had I been there and restored him to his 
health, your faith in me, as the Messiah, must iiave wanted the 
great confirmation it shall now receive, by your beholding me 
raise him from the dead. 

Having thus given his disciples a proof of his divine know- 
ledge, and of the designs of Providence in the death of Laza- 
rus, our blessed Saviour added, " Nevertheless let us go unto 
him." Thus Jesus, who could have raised Lazarus without 
opening his lips, or rising from his seat, leaves his place of 
retirement beyond Jordan, and takes a journey into Judea, 
where the Jews lately attempted to kill him ; because his being 
present in person, and raising Lazarus again to life, before so 
many witnesses at Bethany where he died, and was so well 
known, would be the means of bringing the men of that place, as 
well as others, who should hear of it even in future ages, to pre- 
pare for a resurrection unto eternal life: an admirable proof! 
as an emblem of which, he gave them this great miracle. 

Jesus having thus declared his resolution of returning into 
Judea, Thomas conceiving nothing less than destruction from 
such a journey, yet unwilling to forsake his Master, said, " Let 
us also go, that we may die with him." Let us not forsake our 
Master in this dangerous journey, but let us accompany him 
into Judea, that if the Jews, whose inveteracy we are well ac- 
quainted with, should take away his life, we also may expire 
with him. 

The journey to Judea being thus resolved on, Jesus departed 
with his disciples, and in his way to Bethany passed through Sa- 
maria and Galilee. " And as he entered into a certain village, 
there met him ten men that were lepers, which stood afar off : and 
they lifted up their voices, and said, Jesus, Master, have mercy 
on us. And when he saw them, he said unto them, Go, shew 
yourselves unto the priests. And it came to pass, that as they 
went, they were cleansed." Luke, xvii. 12, &c. 

Among these miserable objects, one of them was a native of 
the country, who, perceiving that his cure was completed, came 
back, praising God for the great mercy he had received. He 
had before kept at a distance from the Saviour, but being now 
sensible that he was entirely clean, approached his benefac- 
tor, that all might have an opportunity of beholding the mira- 
cle, and fell on his face at his feet, thanking him, in the mosl 
humble manner, for his condescension in healing him of so ter- 
rible a disease. Jesus, in order to intimate that those who 
were enlightened with the knowledge of the truth ought, at least, 
to have shown as great sense of piety and gratitude as th»s Sa- 
maritan, asking, " Were there not ten cleansed ? but where are 
the nine ? There are not found that returned to give glory to God 
save this stranger." Luke, xvii. 17. 



LIFE OF CHRIST 



255 



Jesus and his disciples now continued their journey towards 
Bethany, where he was informed by some pf the inhabitants of 
that village, that Lazarus w T as not only dead, as he had fore- 
told, but had now lain in the grave four days. The afflicted 
sisters were overwhelmed with sorrow ; so that many of the 
Jews from Jerusalem came to comfort them concerning their 
brother. 

It seems the news of our Lord's coming had reached Bethany 
before he arrived at the village : for Martha, the sister of Laz- 
arus, being informed of his approach, went out, and met him ; 
but Mary, who was of a more melancholy and contemplative 
disposition, sat still in the house. No sooner was she come into 
the presence of Jesus, than in an excess of grief she poured 
forth her complaints ; " Lord," said she, " if thou hadst been 
here, my brother had not died." If thou hadst complied with 
the message we sent thee, I well know that thy interest with hea- 
ven had prevailed : my brother had been cured of his disease, and 
delivered from the chambers of the grave. 

Martha, doubtless, entertained a high opinion of our Sav- 
iour's power ; she believed that death did not dare to approach 
his presence ; and, consequently, if Jesus had arrived at Bethany 
before her brother's dissolution, he had not fallen a victim to 
the king of terrors. But she imagined it was not in his power 
to heal the sick at a distance ; though, at the same time, she 
seemed to have some dark and imperfect hopes that our blessed 
Lord would still do something for her. " But I know," said 
she, " that ev<*n now, whatsoever thou wilt ask of God, God 
will give it thee." She thought that Jesus could obtain what- 
ever he desired by prayer; and therefore did not found her 
hopes on his power, but on the power of God through his inter- 
cession. She doubtless knew that the great Redeemer of man- 
kind had raised the daughter of Jairus, and the widow's son at 
Nain, from the dead ; but seems to have considered her brother's 
resurrection as much more difficult : probably, because he had 
been longer dead. 

But Jesus who was willing to encourage this imperfect faith 
of Martha, answered, " Thy brother shall rise again." As these 
words were delivered in an indefinite sense, with regard to time, 
Martha understood them only as an argument, of consolation, 
drawn from the general resurrection, and accordingly answered, 
" I know that he shall rise again at the resurrection, at the last 
day." She was firmly persuaded of tha* important article of 
the Christian faith, the resurrection of the dead : at which impor- 
tant hour she believed her brother would rise from the chambers 
of the dust. And here she seems to have terminated all her 
hopes, not thinking that the Son of God would call her brother 
from the sleep of death. Jesus s therefore, to instruct her m 



LIFE OF CHRIST. 



this great truth, replied, -" I am the resurrection and the life." 
I am the author of the resurrection, the fountain and giver of 
that life they shall then receive ; and therefore can, with the 
&ame ease, v aise the dead now, as at the last day. " He that 
Lelieveth in me, though he were dead, yet shall he live, and 
whosoevei 'iveth and belie veth in me shall never die. Belie vest 
thou this ? ' To which Mary answered, " Yea, Lord ; I be- 
lieve that thou art the Christ, the Son of God, which should come 
into the world." I believe that thou art the true Messiah, so 
Jong promised by the prophets, and therefore believe that thou art 
capable o^ performing every instance of power that thou art 
| leased to .laim. 

Martha "iow seemed to entertain some confused expectations 
of her bro* «er's immediate resurrection; and leaving Jesus in 
the field, ran and called her sister, according to his order, being 
willing that both Mary and her companions should be witnesses of 
this stupendous miracle. 

Mary no sooner heard that Jesus was come, than she imme- 
diately left her Jewish comforters, who only increased the weight 
of her grief, and flew to her Saviour. The Jews, who suspect- 
ed she was going to weep over the grave of her brother, fol- 
lowed her to the great Prophet who was gomg to remove all her 
sorrows. Thus the Jews, who came from Jerusalem to comfort 
the two mournful sisters, were brought to the grave of Lazarus, 
and made witnesses of his resurrection. 

As soon as Mary approached the great Redeemer of man- 
kind, she fell prostrate at his feet, and in a ''flood of tears 
poured out her complaint : " Lord, if thou hadst been here, my 
brother had not died." No wonder the compassionate Jesus 
was moved at so affecting a scene ; on his side stood Martha, 
pouring forth a flood of tears ; at his feet lay the affectionate 
Mary, weeping and lamenting her dear departed brother: 
while the Jews, who came to comfort the afflicted sisters, un- 
able to confine their grief, joined the solemn mourning, and 
mixed their friendly tears, in witness of their love for the de- 
parted Lazarus, and in testimony to the justice of the sisters' 
grief, for the loss of so amiable, so deserving a brother. Jesus 
could not behokl the affliction of these two sisters, and their 
friends, without having a share in it himself ; his heart was 
melted at tlie mournful scene, " he groaned in spirit, and was 
troubled." 

To remove the doubts and fears of these pious women, he 
asked them, where they had buried Lazarus ; not that he was 
ignorant where the body of the deceased was laid ; he who 
knew that he was dead, when so far distant from him, and could 
raise him up by a single word, must know w ? ere his remains 
were deposited; to which they answ r ered, "Lord, come and 



LIFE OP CHR1SV 



257 



see." The Son of God, to prove that he was not only so, but 
a most compassionate man, and to show us that the tender af- 
fections of the human heart, when kept in due bounds, — that 
friendly sorrow, when not immoderate, and directed to proper 
ends, is consistent with the highest sanctity of the soul, joined in 
the general mourning. He wept, even at the time that he was 
going to give the most ample proof of his divinity. 

By his weeping, the Jews were convinced that he loved Laz- 
arus exceedingly ; but some of them interpreted this circum- 
stance to his disadvantage ; for, according to their mean way of 
judging, they fancied he had suffered him to fall by the stroke 
of death, for no other reason in the world, but for want of pow- 
er to rescue him. And thinking the miracle said to have been 
wrought on the blind man, at the feast of tabernacles, at least 
as difficult as the curing an acute distemper, they called the 
former in question, because the latter had been neglected. 
" Could not this man," said they, " which opened the eyes ol 
the blind, have caused that even this man should not have 
died?" 

Our Lord, regardless of their question, but grieving for the 
hardness of their hearts, and the blindness of their infidelity, groan- 
ed again within himself, as he walked towards the sepulchre of 
the dead. At his coming to the grave he said, " Take ye away 
the stone." To which Martha answered, " Lord, by this time 
he stinketh ; for he hath been dead four days ;" or, as the pas- 
sage may be better rendered, hath lain in the grave four days. 
She meant to intimate, that her brother's resurrection was not 
now to be expected ; but Jesus gave her a solemn reproof, to 
teach her that there was nothing impossible with God, and that 
the power of the Almighty is not to be circumscribed within the 
narrow bounds of human reason ; " Said I not unto thee, that 
if thou wouldest believe, thou shouldest see the glory of God ] M 
i. e. Have but faith, and I will display before thee the power of 
Omnipotence. 

The objections of Martha being thus obviated, she, with the 
rest, waited the great event in silence ; and, in pursuance of the 
command of the Son of God, took away the stone from the 
place where the dead was laid. Jesus had, on many occasions, 
publicly appealed to his own miracles as the proofs of his 
mission, though he did not generally make a formal address to 
his father, before he worked those miracles. But being now to 
raise Lazarus from the dead, he prayed for his resurrection, to 
convince the spectators that it could not be effected without an 
immediate interposition of the Divine Power. " Father," said 
he, " 1 thank thee that thou hast heard me, and I knew that 
thou hearest me always ; but because of the people which stand 
by, I said it ; that thev mav believe that thou hast sent me. 9 



258 



LIFE OF CHRIST 



John, xi. 41, &c. I entertain no doubt of thy empowering rne to 
do this miracle, and therefore did not pray for my own sake ; I 
well knew that thou hearest me always. I prayed for the sake 
of the people, to convince them that thou lovest me, hast sent 
me, and art continually with me. 

After returning thanks to his Father for this opportunity of 
displaying his glory, " He cried with a loud voice, Lazarus, 
come forth !" This loud and efficacious call of the Son of God 
H wakened the dead ; the breathless clay was instantly reanima- 
ted ; and he who had tain four days in the chambers of the 
tomb, obeyed immediately the powerful sound. " And he that 
was dead came forth, bound hand and foot with grave-clothes; 
and his face was bound about with a napkin : Jesus saith unto 
them, Loose him, and let him go." John, xi. 44. It would 
have been the least part of the miracle, had Jesus, by his pow- 
erful word, unloosed the napkin wherewith Lazarus was bound ; 
but he brought him out in the same manner as he was lying, 
and ordered the spectators to loose him, that they might be the 
better convinced of the miracle ; for, in taking off the grave- 
clothes, they had the fullest evidence both of his death and 
resurrection. For, on the one hand, the manner in which he 
was swathed, must soon have killed him if he had been alive 
when buried ; which consequently demonstrated, beyond all ex- 
ception, that Lazarus had been dead several days before Jesus 
called him again to life: besides, in stripping him, the linen of- 
fered both to their eye and smell, abundant proofs of his putre- 
faction ; and by that means convinced them that he had not been 
in a delirium, but was really dead. On the other hand, by his 
lively countenance appearing, when the napkin was removed, 
his fresh color, and his active vigor, those who came near, and 
handled him, must be convinced that he was in perfect health, 
and had an opportunity of proving the truth of the miracle by 
the closest examination. There is something exceedingly beau- 
tiful in our Lord's behaviour on this occasion : he did not utter 
one upbraiding word, either to the doubting sisters, or the 
malicious Jews, nor did he let fall one word of triumph or ex- 
ultation. " Loose him, and let him go," were the only words 
\\c have recorded. He was in this, as on all other occasions, 
consistent with himself, a pattern of perfect humility and absolute 
self denial. 

Such was the astonishing work wrought by the Son of God 
at Bethany ; and in the resurrection of Lazarus, thus corrupted, 
and thus raised by the powerful call of Jesus, we have a strik- 
ing emblem, and a glorious earnest, of the resurrection of our 
bodies from the grave, at the last day, when the same powerful 
mandate which spoke Lazarus again into being, shall collect the 
scarred particles of our bodies, and raise them to immortality. 



LIFE OF CHRIST. 



259 



Such an extraordinary power, displayed before the face of a 
multitude, and near to Jerusalem, even overcame the prejudices 
of some of the most obstinate among them. Many believed that 
Jesus could be no other than the great Messiah, so long pro- 
mised : though others, who still expected a temporal prince, and 
were therefore unwilling to acknowledge him for their Saviour, 
were filled with indignation, particularly the chief priests and 
elders. But this miracle, as well as all the rest he had wrought 
in confirmation of his mission, was too evident to be denied ; and 
therefore, they pretended that his whole intention was to es- 
tablish a new sect in religion, which would endanger both church 
and nation. " Then gathered the chief priests and the pharisees 
a council, and said, What do we ? for this man doeth many mi- 
racles. If we let him tjius alone, all men will believe on him ; 
and the Romans shall come and take away both our place and 
nation." John, xi. 47, &c. 

The common people, astonished at his miracles, will, if we do 
not take care to prevent it, certainly set him up for the Messiah 
and the Romans, under pretence of a rebellion, will deprive 
us both of our liberty and religion. Accordingly, they came 
to a resolution to put him to death. This resolution was not, 
however, unanimous ; for Nicodemus, Joseph of Arimathea, and 
other disciples of our Saviour, then members of the council ; 
urged the injustice of what they proposed to do, from the 
consideration of his miracles and innocence. But Caiaphas, the 
high-priest, from a principle of human policy, told them, that 
the nature of government often required certain acts of in- 
justice, in order to procure the safety of the state. "Ye know 
nothing at all, nor consider that it is expedient for us that one 
man should die for the people, and that the whole nation perish 
not." John, xi. 49, 50. 

The council having thus determined to put Jesus to death, 
deliberated for the future only upon the best methods of effect- 
ing it ; and, in all probability, agreed to issue a proclamation, 
promising a reward to any person who would deliver him into 
their hands. For this reason our blessed Saviour did not now 
go up to Jerusalem, though he was within two miles of it ; but 
went to Ephraim, a city on the borders of the wilderness, where 
he abode with his disciples, being unwilling to get too for into 
the country, because the passover, at which he was to Aifler, 
was now at hand 



100 



LIFE OF CHRIST 



CHAPTER XXVI. 

The, great Prophet of Israel foretells the nan of the Jewish State, 
a ad enforces many important Doctrines by parable. — He bles- 
seth the Children, as emblems of the Heavenly and Christian 
temper and disposition. 

While the blessed Jesus remained in retirement on the bor- 
ders of the wilderness, he was desired by some of the pharisees 
to inform them when the Messiah's kingdom would commence. 
Nor was their anxiety on that account a matter of surprise ; for 
as they entertained very exalted notions, of his coming in pomp 
and magnificence, it was natural for them to be very desirous of 
having his empire speedily erected. But our Saviour, to cor- 
rect this mistaken notion, told them, that the Messiah's kingdom 
did not consist in any external form of government, erected in 
some particular country by the terror of arms, and desolation of 
war ; but in the subjection of the minds of men, and in rendering 
them conformable to the laws of the Almighty, which was to be 
effected by a new dispensation of religion, and this dispensation 
was already begun. It was, therefore, needless for them to seek 
in this or that place for the kingdom of God, as it had already 
been preached among them by Christ and his apostles, and con- 
firmed by innumerable miracles. " The kingdom of God," said 
he, " cometh not with observation. Neither shall they say, Lo 
here, or lo there ; for behold, the kingdom of God is within you." 
Luke, xvii. 20, 21. 

Having thus addressed the pharisees, he turned himself to 
his disciples, and in the hearing of all the people, prophesied 
the destruction of the Jewish state ; whose constitution, both 
religious and civil, was the chief difficulty that opposed the 
erection of his kingdom. But because love and compassion 
were eminent parts of our Saviour's temper, he mentioned that 
dreadful catastrophe in such a manner as might tend to the re- 
formation and profit of his hearers. He informed them, that the 
prelude to this final destruction would be an universal distress ; 
when they should passionately wish for the personal presence of 
the Messiah to comfort them, but would be denied their request. 
" The days will come, when ye shall desire to see one of the 
days of the Son of man, and ye shall not see it." Luke, xvii. 
22. He next cautioned them against those who should recom- 
mend different ways of escaping the awful catastrophe, but 
are utterly unable : " And they shall say to you, See here, or 
see there ; go not after them, nor follow them. For as the 
lightning that lighteneth out of the one part under heaven 



LIFE OF CHRIST. 



201 



shineth into the other part under heaven, so shall also the Son 
of man be in his day. But first must he suffer many things, 
and be rejected of this generation." Luke, xvii. 23, &c. 

The coming of the Son of man shall be sudden and unexpected. 
He will come in his own strength, and with great power ; he will 
throw down all opposition, destroy his enemies with swift de- 
struction, and establish his religion and government upon the 
face of the earth, as suddenly as lightning darts from one part 
of the heaven to the other. But before these things come to 
pass, he must suffer many things, and be rejected of this gene- 
ration. 

Notwithstanding this sudden destruction and calamity that 
was to overwhelm the Jews, he told them, their stupidity would 
be equal to that of the old world, at the time of the deluge, or 
that of Sodom, before the city was destroyed ; " And as it was 
in the days of Noe, so shall it be also in the days of the Son of 
man. They did eat, they drank, they married wives, they were 
given in marriage, until the day that Noe entered into the ark ; 
and the flood came and destroyed them all. Likewise also as it 
was in the days of Lot, they did eat, they drank, they bought; 
they sold, they planted, they builded ; but the same day thai 
Lot went out of Sodom, it rained fire and brimstone from heaven 
and destroyed them all ; even thus it shall be in the day when 
the Son of man is revealed. In that day, he which shall be upon 
the house-top, and his stuff in the house, let him not come down 
to take it away ; and he that is in the field, let him likewise not 
return back. Remember Lot's wife." Luke, xvii. 26, &c. 

A more proper example than that of Lot's wife could not 
have been produced ; for if any of his hearers, through an im- 
moderate love of the world, should be prevailed on, in order to 
save their goods, after they were admonished from heaven of 
their danger, by the signs which prognosticated the destruction 
of Jerusalem ; or if any of them, through want of faith, should 
think that the calamities predicted to fall on the nation would 
not either be so great or so sudden as he had declared, and did 
not use the precaution of a speedy flight ; they might behold in 
Lot's wife an example both of their sin and of their punishment, 
He added, that those who were anxiously desirous of preserving 
life, from an attachment to its pleasures and vanities, should lose 
it ; whereas, those who were willing to lay down their lives in 
his cause, should preserve them eternally. " Whosoever shall 
seek to save his life, shall lose it : and whosoever shall lose his 
life, shall preserve it." Luke, xvii. 33. 

Having foretold the destruction of Jerusalem, our blessed Sav- 
iour spake the following parable, in order to excite them to a 
constant perseverance in prayer, and not to be so weary and faint 
in their minds, as to neglect, or wholly omit, the necessary duty. 



262 



LIFE OF CHRIST. 



There was in a city, said the Saviour of the world, a judge, 
who, being governed by atheistical principles, had no regard to 
the precepts of religion, and being very powerful, did not regard 
what was said of him by any man ; so that all his decisions were 
influenced merely by passion or interest. In the same city was 
also a widow, who, having no friends to assist her, was abso- 
lutely unable to defend herself from injuries, or procure redress 
for any she had received. In this deplorable situation, she had 
recourse to the unjust judge, in order to obtain satisfaction for 
some oppressive wrong she had lately received ; but the judge 
was so abandoned to pleasure, that he refused, for a time, to 
listen to her request; he would not give himself the trouble to 
examine her case, though the crying injustice pleaded so power- 
fully for this distressed widow. She was not, however, intimi- 
dated by his refusal ; she incessantly importuned him, till, by 
repeated representations of her distress, she filled his mind with 
such displeasing ideas, that he was obliged to do her justice, 
merely to free himself from her importunity. " Though," said 
he to himself, " I fear not God, nor regard man, yet because 
this widow troubleth me, I will avenge her, lest, by her continual 
coming, she weary me." Luke, xviii. 4, 5. 

The sentiment conveyed by our blessed Saviour in this para- 
ble, is very beautiful. We hence learn that the cries of the 
afflicted will, by being incessantly repeated, make an impres- 
sion even on the stony hearts of wicked men, who glory in their 
impiety, and laugh at all the precepts of justice, virtue, and re- 
ligion ; and, therefore, cannot fail of being regarded by the 
benevolent Father of the universe, who listens to the petitions of 
his faithful servants, and pours on their heads the choicest of his 
blessings. 

" Hear," said the blessed Jesus, " what the unjust judge 
ssiith : and shall not God avenge his own elect, which cry day 
and night unto him, though he bear long with them ? I tell yoM 
that he will avenge them *peedily." Lake, xviii. 6, &c. As if 
lie had said, if this man, though destitute of the fear either of 
God or man, was thus prompted to espouse the cause of the 
widow ; shall not a righteous God, the Father of his people 
avenge on the wicked the many evils they have done unto them, 
though he bear long with them ? — Certainly he will, and that in 
a most awful manner. 

Our blessed Saviour having thus enforced the duty of prayer, 
in this expressive parable, asked the following apposite question * 
Nevertheless, when the Son of man cometh, shall he find faith 
en the earth?" As if he had said, notwithstanding all the 
miracles I have wrought, and the excellent doctrines I have de- 
livered, shall I find, at my second coming, that, faith among the 
children of men there is reason to expect ? Will not most of 



LIFE OF CHRIST. 263 

them be found to have abandoned the faith, and wantonly ask, 
w where is the promise of his coming V 

The blessed Jesus next rebuked the self-righteous pharisees, 
But as these particulars are better illustrated by their opposite?, 
he placed the character of this species of men in opposition to 
those of the humble ; describing the reception each class met 
with from the Almighty, in a parable of the pharisee and pub- 
lican, who went up together to the temple, at the time when the 
sacrifice was offered, to direct their petitions to the God of their 
fathers. 

The pharisee, having a high opinion of his own righteousness, 
went far into the court of the temple, that he might be as near 
the place of divine residence as possible. Here he offered his 
prayer, giving God the praise of his supposed righteousness ; 
and, had he been possessed of any, he would have acted pro- 
perly. " God," said he, " I thank thee that I am not as other 
men are, extortioners, unjust, adulterers, or even as this publican. 
I fast twice in the week, I give tythes of all that I possess." 
Luke, xviii. 11, 12. 

Having thus commended himself to God, he wrapped himself 
up in his own righteousness : and giving the poor publican a 
scornful look, walked away, perhaps to transgress some of the 
weightier matters of the law ; judgment, justice, and truth : and 
to devour the houses of distressed widows and helpless orphans. 
But how different was the behaviour of the humble publican! 
Impressed with a deep sense of his own unworthiness, he would 
not even enter the courts of the temple ; but stood afar off, and 
smote upon his breast, and in the bitterness of his soul, earnestly 
implored the mercy of Omnipotence. " And the publican stand- 
ing afar off, would not lift up so much as his eyes unto heaven, 
but smote upon his breast saying, God be merciful to me a sin- 
ner." Luke, xviii. 13. 

Specious as the pharisee's behaviour may seem, his prayer was 
an abomination to the Lord ; while the poor publican, who con- 
fessed his guilt, and implored mercy, was justified in the sight of 
God, rather than this arrogant boaster. 

This parable sufficiently indicates that all the sons of men 
stand in need of mercy. Both the strict pharisee, and the de- 
spised publican, with the whole race of mankind, are sinners ; 
and consequently, all must implore pardon of their benevolent 
Creator. We must all ascend to the temple, and there pour 
forth our prayers before the throne of grace ; for there he has 
promised ever to be present, to grant the petitions of all who ask 
in sincerity and truth through the Son of his love. 

These parables were spoken in the town of Ephraim : and 
during his continuance in that city, the pharisees asked him, 
Whether he thought it lawful for a man to put away his wife for 



LIFE OP CHRIST 



ever}- cause ? Our Saviour had twice before declared nis opin- 
ion of this particular, once in Galilee, and once in Perea ; it is 
therefore probable that the pharisees were not ignorant of his 
sentiments, and that they asked that question then, to find an op- 
portunity of incensing the people against him, well knowing that 
the Israelites held the liberty which the law gave them of divor- 
cing their wives, as one of their chief privileges. But however 
that be, Jesus was far from fearing the popular resentment, and 
accordingly declared the third time against arbitrary divorces. 
The pharisees then asked him, why they were commanded by 
Moses to give a writing of divorcement, and to put her away 1 
Insinuating, that Moses was so tender of their happiness, that he 
gave them liberty of putting away their wives, when they saw 
occasion. To which Jesus answered, " Because of the hardness 
of your hearts, Moses suffered you to put away your wives ; but 
from the beginning it was not so." As unlimited divorces were 
not permitted in the state of innocence, so neither shall they be 
under the Gospel dispensation. " And I say unto you, Whoso- 
ever shall put away his wife, except it be for fornication, and 
shall marry another, committeth adultery. And whoso marrietb 
her which is put away, doth commit adultery." Matt. xix. 9. 

The disciples were greatly surprised at their Masters deci- 
sion ; and though they held their peace, while the pharisees were 
present, yet they did not fail to ask him the reason on which he 
founded his determination, when they were returned home. 
" And in the house his disciples asked him again of the same 
matter : and he saith unto them, whosoever shall put away his 
wife, and marry another, committeth adultery against her. And 
if a woman shall put away her husband, and be married to ano- 
ther, she committeth adultery. Mark, x. 10, &c. 

The practice of unlimited divorces, which prevailed among 
the Jews, gave great encouragement to family quarrels, were 
very destructive of happiness, and hindered the education of their 
common offspring. Besides, it greatly tended to make their 
children lose that reverence for them which is due to parents, as 
it was hardly possible for the children to avoid engaging in the, 
quarrel. 

Our Lord's prohibition, therefore, of these divorces, is founded 
on the strongest reasons, and greatly tends to promote the wel- 
fare of society. 

Our Saviour having, in the course of his ministry, performed 
innumerable cures, in different parts of the country, several per- 
sons, thinking, perhaps, that his power would be as great in 
preventing as in removing distempers, brought their children to 
him, desiring that he would put his hands upon them and bless 
them. The disciples, however, mistaking the intention^ were 
angry with the persons, and rebuked them for endeavoring to 



lEStJS BLESSING LITTLE CHILDREN, 
page 265. 




11 But Jesus said, " Suffer little children, and forbid them not to come unto 
me; for of such is the kingdom of heaven."— Matt. xix. 14. 



LtPll OF CHRIST. 



give this trouble to their master. But Jesus no sooner saw it, 
than he was greatly displeased with his disciples, and ordered 
them not to hinder parents from bringing their children to him. 
" Suffer little children to come unto me, and forbid them not ; for 
of such is the kingdom of God." Luke, xviii. 18. 

Such are those, in a spiritual light, who are brought to a sense 
of their sins, and humbled for them in the sight of God. 



CHAPTER XXVII. 

Our Lord departs from his retirement. — Declares the only way o f 
salvation. — Shows the duty of improving the means of grace by 
the Parable of the Vineyard. — Prediction of his suffering, and 
contention of the Disciples about precedence in his kingdom. 

■ The period of our blessed Saviour's passion now approaching, 
he departed from Ephraim, and repaired, by the way of Jericho, 
towards Jerusalem : but before he arrived at Jericho, a ruler oi 
the synagogue came running to him, and kneeling down before 
him, asked him, " Good Master, what good thing shall I do, that 
I may have eternal life ?" Matt. xix. 1 8. 

Though this young ruler pretended to pay great hcnor to 
our dear Redeemer, yet the whole was no more than a piece of 
raillery. For though he styled him " good," yet he did not 
believe that he was sent from God, as sufficiently appears from 
his refusing to observe the counsel given him by Jesus : nor 
could his artful insinuations escape the piercing eye of the great 
Saviour of the world. He well knew his secret intentions, and 
beheld the inmost recesses of his soul : and accordingly rebuked 
him for his hypocritical address, before he answered his ques- 
tion. " Why callest thou me good ? there is none good but one, 
that is God." Matt. xix. 17. But as he had desired the advice 
of our blessed Jesus, who never refused it to any of the sons of 
men, he readily answered his question, by telling him that he 
must observe all the moral precepts of the law ; there being a 
necessary connexion between the duties of piety towards the A 1 • 
mighty, and of justice and temperance towards men ; the latter 
of which were much more difficult to counterfeit than the for- 
mer. " If thou wilt enter into life, keep the commandments. 
He saith unto him, Which? Jesus said, Thou shalt do no 
murder ; Thou shalt not commit adultery ; Thou shalt not 
steal ; Thou shalt not bear false witness , Honour thy father and 
thy mother ; and, Thou shalt love thy neighbor as thyself.— 

2e 



LIFE OF CHRIST 



The young man saith unto him All these things have I kept from 
my youth up ; What lack I yet V 9 Matt. xix. 17, &c. 

These commandments, perhaps, he had obeyed in the vague 
sense put upon them by the doctors and interpreters of the law ; 
and, therefore, the character he here gave of himself might be 
very just. For though he was far from being a person who 
feared God from his heart, he might have appeared, in the sight 
of men, as a person of a very fair character. And having main- 
tained that character, notwithstanding his great riches, he cer- 
tainly deserved commendation ; and therefore might be noticed 
by that benevolent person, who left the bosom of his Father, to 
redeem lost mankind. But he was, at the same time, very faulty, 
with regard to his love of sensual pleasures ; a sin, which might 
have escaped even his own observation, though it could not 
escape the all-seeing eye of the Son of God. Our blessed 
Saviour, therefore, willing to make him sensible of his secret 
desire of possessing the riches of this world, told him, that if he 
aimed at perfection, he should distribute his possessions among 
the poor and indigent, and become his disciple. " If thou wilt 
be perfect, go and sell that thou hast, and give to the poor, and 
thou shalt have treasure in heaven : and come and follow me." 

His heart being set upon his possessions, he had no incli- 
nation to a religion that enjoined self-denial, and parting with 
our darling sins. " But when the young man heard this saying, 
he went away sorrowful : for he had great possessions." Matt. 
xix. 22. 

This melancholy instance of the pernicious influence of riches 
over the minds of the children of men, induced our blessed 
Saviour to caution his disciples against fixing their minds on 
things of such a frightful tendency, by showing how very difficult 
it was for a rich man to procure a habitation in the regions of 
eternal happiness. " Verily, I say unto you, that a rich man 
shall hardly enter into the kingdom of heaven. And again I say 
unto you, It is easier for a camel" (i. e. a cable, or large rope) 
" to go through the eye of a needle, than for a rich man to 
enter into the kingdom of God. When his disciples heard it 
they were exceedingly amazed, saying, Who then can be saved ? 
But Jesus beheld them, and said unto them. With men this is 
impossible, but with God all things are possible." Matt xix. 
23, &c. 

If man be not assisted by the grace of God, it will be impos- 
sible for him to obtain the happy rewards of the kingdom of 
heaven : but by the assistance of grace, which the Almighty 
never refuses to those who seek it with their whole heart, it 
is very possible. 

This answer of the blessed Jesus was, however, far from 
satisfying his disciples, who had, doubtless, often reflected with 



LIFE OF CHRIST 



267 



pleasure on the high posts they were to enjoy in their Master's 
kingdom. Peter seems particularly to have been disappointed : 
and therefore addressed his Master in the name of the rest, 
begging him to remember that his apostles had actually done 
what the young man had refused. They had abandoned then 
relations, their friends, their possessions, and their employments 
on his account : and therefore desired to know what reward the 
were to expect for these instances of their obedience? T 
which Jesus replied, that they should not fail of a re war > even 
in this life ; for immediately after his resurrection, when he as- 
cended to his Father, and entered on his mediatorial office, they 
should be advanced to the honor of judging the twelve tribes 
of Israel ; that is, of ruling the church of Christ, whic'i they 
were to plant in different parts of the earth. " Verily, 1 say 
unto you, that ye which have followed me in the regeneration, 
when the Son of man shall sit in the throne of his Glory, ye 
also shall sit upon twelve thrones, judging the twelve tribes of 
Israel." Matt. xix. 28. 

Having given this answer to Peter, he next mentioned the 
rewards his other disciples should receive, both in this world 
and in that which is to come. They, said he, who have forsa- 
ken all for my sake, shall be no losers in the end : their benevo- 
lent Father, who intends to give them possessions in the hea- 
venly Canaan, will not fail to support them, during their long 
and painful journey to that happy country ; and raise them up 
friends who shall assist then with those necessaries they might 
have expected from their relations, had they not left them for 
my sake. Divine Providence will take care they have every 
thing valuable that can be given them by their relations, or they 
could desire from large possessions. They shall, indeed, be 
fed with the bread of sorrow, but this shall produce joys to 
which all the earthly pleasures bear no proportion ; and, in the 
end, obtain everlasting life. They shall leave this vale of tears» 
with all its pains and sorrows, behind them, and fly to the bosom . 
of their Almighty Father, the fountain of life and joy, where 
they shall be infinitely rewarded for all the sufferings they have 
undergone in this world. 

Things shall then be reversed, and those who have been re- 
viled and contemned on earth, for the sake of the Gospel, shall 
be exalted to honor, glory and immortality : while the others shall 
be consigned to eternal infamy. " But many that are first shall 
be last, and the last shall be first." Matt. xix. 30. 

These words seem also to have been spoken to keep the dis- 
ciples humble ; for in all probability they at first understood 
the promise of their sitting on twelve thrones, in a natural sense : 
as they were ready to construe every expression to a temporal 
kingdom, which they still expected their Master would erect 



268 



LIFE OF CHRIST. 



upon earth. Our blessed Saviour, therefore, to remove all 
thoughts they might entertain of this kind, told them that though 
he had described the rewards they were to expect for the ready 
obedience they had shown to his commands, and the pains they 
were to take in propagating the Gospel among the children of 
men ; yet those rewards were spiritual, and not confined to the 
Jews alone, but extended also to the Gentiles, who in point of 
time, should excel the Jews, and universally embrace the Gospel, 
before that nation was converted. 

To excite their ardent pressing forward in faith and good 
works, our Lord relates the parable of the householder, who, 
at different hours of the day, hired laborers to work in his vine- 
yard. "The kingdom of heaven," says our blessed Saviour, 
f is like unto a man that is a householder, which went early 
in the morning to hire laborers into his vineyard : And when 
he had agreed with the laborers for a penny a day, he sent them 
into his vineyard. And he went out, about the third hour, and 
saw others standing idle in the market-place, and said unto 
them, Go ye also into the vineyard, and whatsoever is right I 
will give you. And they went their way. Again he went out, 
about the sixth and ninth hour, and did likewise. And about 
the eleventh hour he went out, and found others standing idle, 
and saith unto them, Why stand ye here all the day idle? 
They say unto him, Because no man hath hired us. He saith 
unto them, .Go ye also into the vineyard, and whatsoever is 
right, that shall ye receive. So, when even was come, the lord 
of the vineyard said unto his steward, Call the laborers, and 
give them their hire, beginning from the last unto the first. 
And when they came that were hired about the eleventh hour, 
they received every man a penny. But when the first came 
they supposed that they should have received more ; and they 
likewise received every man a penny. And when they had re- 
ceived it, they murmured against the good man of the house, 
saying, These last have wrought but one hour, and thou hast 
made them equal unto us. which have borne the burden and 
heat of the day. But he answered one of them, and said, 
Friend, I do thee no wrong : didst thou not agree with me for 
a penny 1 take that thine is, and go thy way ; I will give unto 
this last even as unto thee. Is it not lawful for me to do what I 
will with mine own ? Is thine eye evil because I am good ? So 
tire last shall be first, and the first last : for many be called, but 
Jew chosen." Matt. xx. 1, 2, 3, &c. 

Such is the parable of the householder, as delivered by our 
Saviour : and, from the applications he has made of it, it will 
not be difficult to interpret it. The dispensation of religion 
which God gave to mankind, in different parts of the world, are 
represented by the vineyard. The Jews, who were early mem - 



LIFE OF CHRIST. 



269 



hers of the true church, and obliged to obey the law of Moses, 
arc the laborers which the householder hired early in the morn 
Mg. The Gentiles who were converted at several times, hy 
the various interpositions of Providence, to the knowledge and 
worship of the true God, are the laborers hired at the third, 
sixth, and ninth hours. And the invitation given at the eleventh 
hour, implies the calling of persons in the eve of life, to the 
knowledge of the Gospel. The law of Moses was a heavy 
yoke ; and therefore the obedience to its precepts was very ele- 
gantly represented by bearing the heat and burden of the whole 
day. But the proselyted Gentiles, paid obedience only to some 
particular precepts of the law ; bore but part of its weight ; 
and were therefore represented by those who were hired at the 
third, sixth, and ninth hours ; while those heathens who regula- 
ted their conduct by the law of nature only, and esteemed the 
works of justice, piety, temperance, and charity, as their whole 
duty, are beautifully represented as laboring only one hour in the 
cool of the evening. 

When the evening was come, and each laborer was to receive 
his wages, they were all placed upon an equal footing ; these 
rewards being the privileges and advantages of the Gospel. 
The Jews, who had borne the grievous yoke of the Mosaic 
ceremonies, murmured when they found the Gentiles were ad- 
mitted to its privileges, without being subject to their ceremonial 
worship. But we must not urge the circumstance of the re- 
ward so far as to fancy that either Jews or Gentiles merited the 
blessings of the Gospel, by their having labored faithfully in 
the vineyard, or having behaved well under their several dis 
pensations. 

The glorious Gospel, with all its blessings, was bestowed en- 
tirely by the free grace of God, and without any thing in men 
to merit it ; besides, it was offered promiscuously to all, whether 
good or bad, and embraced by persons of all characters. The 
conclusion of the parable deserves our utmost attention ; we 
should meditate upon it, and take care to make our calling and 
election sure. 

After Jesus had finished these discourses, he continued his 
journey towards Jerusalem, where the chief priests and elders, 
soon after the resurrection of Lazarus, issued a proclamation, 
promising a reward to any one who should apprehend him. In 
all probability, this was the reason why the disciples were aston- 
ished at the alacrity of our Lord, during this journey, while they 
themselves followed him trembling. Jesus, therefore, thought 
proper to repeat the prophecies concerning his sufferings, in 
order to show his disciples that they were entirely voluntary ; 
adding, that though the Jews should put him to death, yet, 
instead of weakening, it should increase their faith, especially 

234. 



27C 



urn of Christ 



as he would rise again, the third day, from the dead. " Behold 
we go up to Jerusalem, and all things that are written by the 
prophets concerning the Son of Man shall be accomplished . 
For he shall be delivered unto the Gentiles, and shall be mocked, 
and spitefully entreated, and spitted on : and they shall scourge 
him, and put him to death ; and the third day he shall rise 
again." Luke, xviii. 32, S3. 

As this prediction manifestly tended to the confirmation of 
the ancient prophecies, it must have given the greatest encour- 
agement to his disciples had they understood and applied it in 
a proper manner: but they were so ignorant in the Scriptures, 
they had no idea of what he meant. " And they understood 
none of these things : and this saying was hid from them ; nei- 
ther knew they the things which were spoken." 

The sons of Zebedee were so ignorant, that they thought their 
Master, by his telling them he would rise again from the dead, 
meant that he would then erect his empire, and accordingly beg- 
ged that he would confer on them the chief posts in his king- 
dom ; which they expressed by desiring to be seated, the " one 
on his right hand, and the other on his left," in allusion to his 
placing the twelve apostles upon twelve thrones, judging the 
tribes of Israel. 

This race, ever since our Saviour's transfiguration, had con- 
ceived very high notions of his kingdom, and possibly of their 
own merit also, because they had been permitted to behold that 
miracle. But Jesus told them they were ignorant of the nature 
of the honor they requested ; and since they desired to share 
with him in glory, asked them if they were willing to share 
with him also in his sufferings. ' " Ye know not what ye ask ; 
are ye able to drink of the cup that I shall drink of, and to be 
baptized with the baptism that I am baptized with?" Matt. 
xx. 22. 

The two disciples, ravished with the prospect of the dignity 
they were aspiring after, replied without hesitation, that they 
were both able and willing to share any hardship their Master 
might meet with, in the way to the kingdom. To which he an- 
swered that they should certainly share with him his troubles 
and afflictions ; but that they had asked a favor which was not 
his to give. " Ye shall drink, indeed of my cup, and be bap- 
tized with the baptism I am baptized with ; but to sit on my 
right hand, and on my left, is not mine to give, but it shall be 
given unto them for whom it is prepared by my Father." Matt. 
xx. 23. 

This ambitious request of the two brothers raised the indig- 
nation of the rest of the disciples, who, thinking themselves 
equally deserving the principal posts in the Messiah's kingdom, 
were highly offended at the arrogance of the sons of Zebedee. 



LIFE OF CHRIST. 



271 



Jesus, therefore, in order to restore harmony among his disciples, 
told them that his kingdom was very different from those of the 
present world, and the greatness of his disciples did not like 
that of secular princes, consist in reigning over others in an 
absolute and despotic manner. " Ye know, that the princes of 
the Gentiles exercise dominion over them, and they that are 
great exercise authority upon them. But it shall not be so 
amor g you ; but whosoever will be great among you, let him be 
your minister ; and whosoever will be chief among you, let him 
be your servant : even as the Son of Man came not to be min- 
istered unto, but to minister, and to give his life a ransom for 
many." Matt. xx. 25, &c. Ye know that rank and precedence 
denote merit of character here ; but Christian greatness and 
spiritual precedence consist in humility, of which Christ your 
Saviour was made an eminent pattern. 



CHAPTER XXVIII. 

The benevolent Saviour restores sight to the Blind. — Kindly 
regards Zaccheus the Publican. — Delivers the Parable oj 
the Servants entrusted with their Lord's money. — Accepts 
the land offices of Mary. — Makes a public entry into Jerv.- 
salem. 

Jesus, with his disciples, and the multitude that accompa- 
nied him, were now arrived at Jericho, a famous city of Paos- 
tine, and the second in the kingdom. Near this town Jesus 
cured two blind men, who sat by the road begging, and ex- 
pressed their belief in him as the Messiah. " And as they de- 
parted from Jericho, a great multitude followed him. And 
behold two blind men, sitting by the way-side, when they 
heard that Jesus passed by, cried out, saying. Have mercy 
on us, O Lord, thou Son of David. And the multitude rebuked 
them, because they should hold their peace ; but they cried the 
moie, saying, have mercy on us, O Lord, thou Son of David." 
Malt. xx. 29, &c. 

This importunate request had its desired effect on the Son of 
God. He stood still, and called them to him, that by their 
manner of walking, spectators might be convinced they were 
really blind. As soon as they approached him, he asked them, 
What they requested with such earnestness ? To which the beg- 
gars answered, That they might receive their sight. " What 
will ye that I shall do unto vou ?" They say, " Lord, that our 



r/2 



LIFE OP CIIltfST. 



eyes may be opened." This request was not maae in vain; 
their compassionate Savioui touched their eyes, and immediately 
they received sight, and followed him, glorifying and praising 
God. 

After conferring sight on these beggars, Zaccheus, chief of 
thj publicans, having often heard the fame of our Saviour's 
miracles, was desirous of seeing his person ; but the lowness 
of his stature preventing him from satisfying his curiosity, " he 
ran before, and climbed up a sycamore tree to see him, for he 
was to pass that way." As Jesus approached the place where 
he was, " he lopked up, and saw him, and said unto him, Zac 
cheus, make haste, and come down, for to-day I must abide at 
thy house." Luke, xix. 5. 

The publican expressed his joy at our Lord's condescending 
to visit him, took him to his house, and showed him all the 
marks of civility in his power. But the people, when they saw 
he was going to the house of a publican, condemned his con- 
duct, as not conformable to the character of a prophet. Zac- 
cheus seems to have heard these unjust reflections ; and, there- 
fore, was willing to justify himself, before Jesus and his attend- 
ants. " And Zaccheus stood, and said unto the Lord, Behold, 
Lord, the half of my goods I give to the poor ; and if I have 
t.;ken any thing from any man by false accusation, I restore him 
four-fold. And Jesus said unto him, This day is salvation come 
to this house, forasmuch as he also is a son of Abraham." Luke f 
xix. 8, &c. 

Our Saviour further to convince the people that the design of 
his mission was to seek and to restore life and salvation to lost 
and perishing sinners, adds, " The Son of man is come to seek 
and to save that which was lost." 

While Jesus continued in the house of Zaccheus the publican, 
he spake a parable to his followers, who supposed, at his arrival 
in the royal city, he would erect the long-expected kingdom 
of the Messiah. " A certain nobleman," said he, " went into 
a far country to receive for himself a kingdom, and to return. 
And he called his ten servants, and delivered them ten pounds, 
and said unto them, Occupy till I come. But his citizens 
hated him, and sent a message after him, saying, We will 
not have this man to reign over us. And it came to pass, that 
when he was returned, having received the kingdom, then he 
commanded these servants to be called unto him, to whom he 
had given the money, that he might know how much every man 
had gained by trading. Then came the first, saying, Lord, thy 
pound hath gained ten pounds. And he said unto him, Well, 
thou good servant ; because thou hast been faithful in a very lit- 
tle, have thou authority over ten cities. And the second came, 
saying, Lord, thy pound liath gained five pounds. And he said 



LIFE OF CHRIST 



273 



likewise to him, Be thou also over five cities. And another 
came, saying Lord, behold here is thy pound, which I have 
kept laid up in a napkin ; for I feared thee, because thou art an 
austere man: thou takest up that thou laidst not down, and 
reapest that thou didst not sow. And he saith unto him, Out 
of thine own mouth will I judge thee, thou wicked servant. 
Thou knewest that I was an austere man, taking up that I laid 
not down, and reaping that I did not sow : Wherefore, then, 
gavest not thou my money into the bank, that at my coming I 
might have required mine own with usury ? And he said unto 
them that stood by, Take from him the pound, and give- it to 
him that hath ten pounds, (and they said unto him, Lord, he 
hath ten pounds.) For I say unto you, That unto every one 
which hath shall be given ; and from him that hath not, even 
that he hath shall be taken away from him. But those, mine 
enemies, which would not that I should reign over them, bring 
hither and slay them before me." Luke, xix. 12, &c. 

In this parable we have the characters of three sorts of men, 
delineated by our blessed Saviour himself ; namely, the true dis- 
ciples of the Messiah ; the hypocrites, and the openly profane. 
And the treatment these servants met with, represent the final 
sentences that will be passed upon them, by the awful Judge 
of the whole earth. The true disciples shall be rewarded with 
the honors and pleasures of immortality ;. the hypocrites strip- 
ped of all the advantages they so often boasted, and loaded 
with eternal infamy ; and the open enemies of Christ shall 
suffer punishment, severe in proportion to the degree of their 
guilt. 

But though this is the general sense of the parable, yet it has 
also a particular relation to the time when it was spoken ; and was 
intended to teach the disciples, that though they might imagine 
the Messiah's kingdom was speedily to be erected, and they 
were soon to partake of its happiness, yet this was not to 
happen before the death of their Master ; that they themselves 
must perform a long and laborious course of services, before 
they received their eternal reward. That after his resurrection, 
when he had obtained the kingdom, he would return from his 
seat of majesty, and reckon with all his servants, and reward 
every one according to the improvements he had made in the 
trust committed to his care : and that he would execute, in an 
exemplary manner, his vengeance on those who refused to let 
him reign over them, and did all in their power to hinder the 
erection of his kingdom among others. 

After speaking this parable, Jesus left the house of Zaccheus 
the publican, and continued his journey towards Jerusalem, 
where he proposed to celebrate the passover : he was earnest- 
ly expected by the people, who came up to purify themselves, 



271 



LIFE OF CHRIST. 



and who began to doubt whether he would venture to come to 
the feast. This delay, however, was occasioned by the pro- 
clamation issued by the chief priests, promising a reward to any 
who would discover the place of his retirement. " Now both 
the chief priests and the pharisees had given a commandment, 
that if any man knew where he were, he should shew it, that 
they might take him." John, xi. 57. 

Six days before the passover, Jesus arrived at Bethany, and 
repaired to the house of Lazarus, whom he had raised from the 
dead. " There they made him a supper, and Martha served : 
but Lazarus was one of them that sat at the table with him. 
Then took Mary a pound of ointment of spikenard, very cost- 
ly, and anointed the feet of Jesus, and wiped his feet with her 
hair : and the house was filled with the odour of the ointment. 
Then saith one of his disciples, Judas Iscariot, Simon's son, 
which should betray him, Why was not this ointment sold for 
three hundred pence, and given to the poor ? This he said, not 
that he cared for the poor ; but because he was a thief, and had 
the bag, and bare what was put therein. Then said Jesus, Let 
her alone ; against the day of my burying hath she kept this. 
For the poor always ye have with you ; but me ye have not al- 
ways." John, xii. 2, &c. 

As Bethany was not above two miles from Jerusalem, the 
news of his arrival was soon spread through the capital, and 
great numbers of the citizens came to seek Lazarus, who had 
been raised from the dead, together with the great prophet, 
who had wrought so stupendous a miracle, and many of them 
were convinced both of the resurrection of the former, and the 
divinity of the latter : but the news of their conversion, together 
with the reason of it, being currently reported in Jerusalem, 
the chief priests were soon sensible of the weight so great a 
miracle must have on the minds of the people ; and therefore 
determined, if possible, to put both Jesus and Lazarus to 
death. 

Our blessed Lord, though he knew the design of the Jews 
upon him, also knew that it became him to fulfil all righteous- 
ness, and was so far from declining to visit Jerusalem, that 
he even entered it in a public manner. When they " were come 
to Bethpage unto the Mount of Olives, then sent Jesus two 
disciples, saying unto them, Go unto the village over against 
you, and straightway ye shall find an ass tied, and a colt with 
her : loose them, and bring them unto me. And if any man 
say ought unto you, ye shall say, the Lord hath need of them 
and straightway he will send them. All this was done, that it 
might be fulfilled which was spoken by the prophet, saying, 
Tell ye the daughter of Zion, Behold, thy king cometh unto 
thee, meek, and sitting upon an ass, and a colt the foai of 



LIFE OF CIIRIST. 



275 



in ass. And the disciples went and did as Jesus commanded 
diem, and brought the ass and the colt, and put on them their 
clothes, and they set him thereon. And a very great multitude 
<pread their garments in the way : and others cut down branches 
from the trees, and strewed them in the way. And the multi- 
aides that went before, and that followed, cried, saying, Hosannah 
to the son of David : blessed is he that cometh in the name of 
the Lord, Hosannah in the highest. And when he was come into 
Jerusalem, all the city was moved, saying, Who is this ? And 
.•he multitude said, This is Jesus, the prophet of Nazareth of 
Galilee." Matt xx. 1—3, &c. 

Some of the most strenuous of the deistieal tribe have endea- 
vored to turn this circumstance into ridicule : but in this they 
discover the height of ignorance, because they judge by the pre- 
judices of our own times and country. And when those who 
look no farther than the manners and customs before them, exa- 
mine this part of the sacred history by the standard of modern 
prejudices, they see, or think they see, something quite incon- 
sistent with the gravity and dignity of the person, pretending to 
be king of the Jews, when Christ is represented entering in 
triumph into Jerusalem, sitting on an ass. But however con- 
temptible an ass, or a man riding on that creature, may be at 
present, it was not so from the beginning. In many countries, 
and particularly in Judea, persons of the highest distinction 
usually rode upon asses. The governors of Israel are described 
in the songs of Deborah, as l< riding on white asses." Judges, 
v. 10. And the thirty sons of Jair, who was judge and prince 
over Israel twenty-two years, are said to ride on thirty ass-colts. 
Judges, x. 4. And another judge is recorded to have had forty 
sons and thirty nephews, that rode on seventy ass-colts. Judges, 
xii. 14. 

It may, however, be asked, supposing it was an usual thing to 
ride on an ass, why should this common practice be mentioned 
in relation to the Messiah, as a mark of distinction ? Might not 
the prophet, upon this eupposition, as well have said, He shall 
come walking on foot ? And would he not have been as weP 
known by one character as by the other ? Besides, if we turn to 
the book of Zeohariah, where this prophecy is to be found, we 
shall see the person there described to be a king ; a just king, 
and one having salvation : and what is there in this character of 
riding on the back of an ass, that is peculiar to a king, to a just 
king, and to one who was to bring salvation and deliverance to 
his people ? 

These questions, however difficult they at first sight may ap- 
pear, are easily answered, not by considering the state and* con- 
dition of kings in general, but that peculiar to a king of Israel, 
on which the propriety of this character is founded. 



276 



LIFE OF CHRIST. 



If we look into the history of the rise and fall of nations, we 
shall generally find, that their prosperity and success were pro- 
portioned to the force and power, and to the conduct and abilities 
of their leaders. But with the Jews, who, from slaves in Egypt, 
became a powerful people, the case was very different. The 
best and greatest of their kings, and he who carried their empire 
to its greatest height, has left us another account of their affairs ; 
" The people," says he, " got not the iand in possession by their 
own swords, neither did their own arm save thern : but thy right 
hand, and thine arm, and the light of thy countenance, because 
thou hadst a favor unto them." PsaL xliv. 3, &c. 

When we read these, and other similar passages, we are apt 
to ascribe them to the piety and devotion of the psalmist, to con- 
sider them only as acknowledgments of God's general providence 
in the affairs of the world, and hence are apt to overlook, or not 
sufficiently consider, the historical truths they contain. 

It is true, indeed, that all success, in the strictest sense, should 
be ascribed to God ; that it is he who giveth victory unto kings - 
but he generally makes use of natural means, and it is no offence 
to his providence, that kings list their thousands of horse and 
foot, to secure themselves and their dominions. But with the 
Jews it was very different : they were never so weak, as when 
they made themselves strong ; never so certainly ruined, as when 
their force was great enough to create a confidence in themselves. 
For God had taken the defence of Israel upon himself ; and 
whenever the people took it out of his hands, to place it in theii 
own, they were sure to be undone. 

Nay, so tender was God of his honor, in this respect, and so 
concerned to justify his promise to protect Israel, in the eyes ol 
the world, that he would not always permit natural causes to in- 
terfere in their deliverance, lest the people should grow doubtful 
to whom they ought to ascribe their victories ; and for the same 
reason it was, that he commanded the people to have neithe) 
horses nor chariots of war for their defence. Not because the) 
were thought useless in war, for it is well known they were the 
strength of the ancient kingdoms, but because God himself had 
undertaken their defence, and he wanted neither horse nor foot 
to fight their battles. 

This law, as is evident from the Jewish history, was observed 
for near four hundred years, namely, till about the middle of 
Solomon's reign. And while David swayed the sceptre of Israel, 
when the kingdom was carried to its utmost height, he himself 
rode upon a mule, and provided no better equipage for his son, 
on the day of his coronation. " Cause Solomon, my son," said 
David, "to ride upon my own mule, and bring him down to 
Gihon. And let Zadok the priest, and Nathan the prophet, 
anoint him there king over Israel.'' 1 Kings, i. 33, 34. And 



ENTRY INTO JERUSALEM, 
page 275. 




"And they brought trie ass and the colt, and put on them their clothes, 
and they set him thereon. And a very great multitude spread their garments 
in the way ; others cut down branches irom the trees and strewed them in 
the way. And the multitude that went before, and that followed, cried, say- 
ing, Hosanna to the son of David ; blessed is he that cometh in the name of 
jhe Lord ; Hosanna in the highest." — Matt. xxi. 7 — 9. 



1 

I : ! 



ii 



LIFF, OF .CHRIST. 



when that pious prince looked back, and contemplated this state 
of things, he might well say, " Some trust in chariots, and some 
in horses ; but we will remember the name of the«Lord our God." 
Psal. xx. 7. 

In the reign of Solomon things quickly changed their aspect. 
He married the daughter of the king of Egypt, and opened a 
commerce between that country and his own, by which means 
he soon acquired an immense number of horses and chariots ; and 
all his successors, when they had it in their power, followed his 
example. But w r hat did the kingdom gain by this change? 
They were before a rich and flourishing people : but after break- 
ing this law of the Most High, their wealth and power gradually 
declined, till at last their habitations were laid waste, their temple 
and cities burnt with fire, and they themselves carried captive 
into a strange land. 

It may, perhaps, be asked, wherein the guilt of having a coun- 
try full of horses consisted ? ' There is certainly no moral crime 
in purchasing and keeping these creatures: but the kings of Israe. 
were exalted to the throne, on condition that they should renounce 
the assistance of chariots and horses, and depend upon God for 
success in the day of battle. 

Having thus considered this law, and the consequences that 
resulted from the breach of it, let us now look back to the pro- 
phecy relating to the Messiah. " Rejoice greatly, O daughter 
of Zion : shout, O daughter of Jerusalem : behold, thy king 
cometh unto thee : he is just, and having salvation ; lowly, and 
riding upon an ass, and upon a colt the foal of an ass. And I 
will cut off the chariot from Ephraim, and the horse from Jeru- 
salem." Zech. ix. 9, &c. 

Such is the king who was to save the descendants of Jacob ; 
and what sort of a king could be expected ? Is it possible to 
imagine that God would send a king to save them who would be 
like the kings which had undone them ? Is it not more reasonable 
to think, that he would resemble those who had been deliverers 
of their country ? Kings who feared God, and therefore feared 
no enemy : who, though mounted on asses, and colts the foals of 
asses, were able to put to flight the thousands and ten thousands 
of chariots and horses that came against them. 

The king, foretold by the prophet, was also to be just, meek, 
and lowly ; but how could he have deserved that character had 
he appeared in the pride and pomp of war, surrounded with 
horses and chariots, in direct opposition to the law of God ? or, 
as he was to bring salvation to the people, could he make use of 
those means which God had never prospered, and which he de- 
clared he never would ? 

It appears, then, that it was essential to the charactei of a 
king of Israel, who was to be just and lowly, and to bring sal- 

24 



278 



LIFE OF CHRIST. 



vation with him, that he should come riding on an ass, and a 
colt the foal of an ass ; hut if any doubt can yet remain, let the 
prophet himself explain it, who immediately after the description 
of the promised king, adds, " and I will cut off the chariot from 
Ephraim, and the horse from Jerusalem :" plainly intimating, 
that the character given of the Messiah, that he should ride on an 
ass, was in opposition to the pride of their warlike kings, who, by 
their great strength in chariots and horses, had ruined uiemselves 
and their people. 

Thus have we undeniably shown the intention of the prophet 
when he foretold, that the Messiah should ride on an ass ; and 
from hence it appears, that the enemies of revelation have not 
the least reason for turning this transaction into ridicule. Was 
it any reproach to Christ to ride into Jerusalem on the foal 
of an ass, when David, the greatest of his ancestors, and Solo- 
mon, the wisest, as long as he was wise, rode in the same man- 
ner ? Can the Jews object to this circumstance, and yet talk of 
the glories of David, and the magnificence of Solomon, who, in 
the midst of all that glory and magnificence, did the very same 
thing ? Or can they stumble at this character of the Messiah, 
without forgetting by what princes their ancestors were saved, 
and by what undone ? 

But to leave this digression. The prodigious multitude that 
now accompanied Jesus filled the pharisees and great men with 
malice and envy, because every method they had taken to hinder 
the people from following Jesus had proved ineffectual. " The 
pharisees therefore said among themselves, Perceive ye how ye 
prevail nothing 1 Behold, the world is gone after him." John, 
xii. 19. 

But when our blessed Saviour drew near the city of Jerusalem, 
surrounded by the rejoicing multitude, notwithstanding the many 
affronts he had there received, he beheld the city, and with a 
divine generosity and benevolence, which nothing can equal, 
wept over it, and, in the most pathetic manner, lamented the 
calamities which he foresaw were coming upon it, because its 
inhabitants were ignorant of the time of their visitation " If," 
said he, " thou hadst known, even thou, at least in this thy da> , 
the things which belong unto thy peace ! but now they are hid 
from thine eyes. For the days shall come upon thee, that thine 
enemies shall cast a trench about thee, and compass thee round, 
and keep thee in on every side. And shall lay thee even with 
the ground, and thy children within thee ; and they shall not 
leave in thee one stone upon another : because thou knewest not 
the time of thy visitation." Luke, xix. 42, &c. 

Behold here, ye wondering mortals, behold an example of gen- 
erosity infinitely superior to any furnished by the heathen world ! 
An example highly worthy for them to imitate and admire 1 



LIFE OF CHRIST. 



279 



When Jesus, surrounded by the multitude, entered Jerusalem, 
the whole city was moved on account of the prodigious concourse 
o^ people that accompanied him, and their continued acclama- 
tions. Jesus rode immediately to the temple ; but it being evening 
he soon left the city, to the great discouragement of the people, 
who expected he was immediately to have taken into his hands 
the reins of government. "And Jesus entered into Jerusalem, 
and into the temple : and when he had looked round about upon 
all things, and now the even-tide was come, he went out unto 
Bethany with the twelve." Mark, xi. 11. 



CHAPTER XXIX. 

Jesus pronounces a curse upon the Fig-tree. — Expels the pro- 
faners of the temple. — Asserts his divine authority, and de- 
livers two parables. 

At the^ earliest dawn our blessed Saviour left Bethany to visit 
again the capital of Judea. And as he pursued his journey, he 
saw, at a distance, a fig-tree, which, from its fulness of leaves, 
promised abundance of fruit. The inviting object induced him 
to approach it, in expectation of finding figs, for he was hungry, 
and the season for gathering them was not yet arrived ; but on his 
coming to the tree, he found it to be really barren ; upon which 
the blessed Jesus said to it, " Let no fruit grow on thee hencefor- 
ward for ever." Matt. xxi. 19. 

The action, which was purely emblematical, and prefigured 
the speedy ruin of the Jewish nation, on account of its unfruitful- 
ness, under all the advantages it then enjoyed, has, by the enemies 
of revelation, been represented as an action unbecoming the Re- 
deemer of mankind. But if they had fully considered its intention 
they would have been convinced, that, like the rest of his mi- 
racles, it was done with a gracious intention ; namely, to waken 
his countrymen from their lethargy, and, by repentance, prevent 
the total ruin of their church and nation. 

Being disappointed in finding fruit on the fig-tree, our blessed 
Saviour pursued his journey to Jerusalem ; and, on his arrival, 
went straightway to the temple, the outer court of which he 
found full of merchandise. A sight like this vexed his meek and 
righteous soul, so that he drove them all out of the temple, over- 
turned the tables of the money changers, and the seats of them 
that sold doves, and would not suffer any vessel to be carried 
through the temple, " saying unto them, It is written, My house 



280 



LIFE OF l ilRIST. 



is the house of prayer, b\i1 ye have made it a den of thieves." 
Luke, xix. 46. 

St. Jerome considers this as one of the greatest of our Sav- 
iour's transactions. And it must be owned that the circum- 
stances are very extraordinary ; that one man should undertake 
so bold and execute so hazardous a task. One man, without a 
commission from Caesar ; without any countenance from the 
Jewish rulers ; without any arms either to terrify the multitude or 
defend himself. That he should cast out the whole tribe of mer- 
cenary traffickers, wrest from those worshippers of wealth, their 
darling idol ; and trample it under foot : and all this without tu- 
mult or opposition : not one of the sacrilegious rabble daring to 
move the hand or open the mouth. 

Whoever, I say, reflects on the fierce and ungovernable na- 
ture of an enraged populace, or considers the outrageous zeal of 
Demetrius, and the craftsmen, on a less irritating occasion, may 
possibly find himself almost, if not altogether of the Latin fathers 
opinion. 

There is a tradition, that a certain bright and dazzling lustre 
flamed from his eyes, which they were unable to bear, as the 
people could not behold the face of Moses, for the glory that 
surrounded him. But as the Scriptures take no notice of this 
transcendent lustre, we must only adore the greatness of* the fact, 
and, at the same time, so improve this miracle to our spiritual 
advantage, as to secure, by accepting his grace, the power of this 
mighty reformer in our favor, that when he shall come in glory, 
we may be safe under the shadow of his divine wings, while he 
takes fearful vengeance on those, who prostitute the most sacred 
places to mercenary purposes. 

Having dispersed this venal tribe, the people brought unto him 
the blind, the lame, and the diseased, who were all healed by the 
Son of God ; so that the very children, when they saw the many 
miraculous cures he performed, proclaimed him to be the great 
Son of David, the long expected Messiah. 

Such behaviour not a little incensed the pharisees : but they 
feared the people, and therefore only asked him, if he heard what 
the children said ? insinuating, that he ought to rebuke them, and 
not suffer them thus to load him with the highest praises. But 
Jesus, instead of giving a direct answer to their question, repeat- 
ed a passage out of the eighth Psalm. " Have ye never read," 
said the blessed Jesus, " Out of the mouths of babes and suck- 
lings thou hast ordained strength V* Giving them to understand, 
that the meanest of God's works have been made instrumental in 
spreading his praise. 

The evening being now come, Jesus, with his disciples, left 
the city and retired to Bethany, where his benevolent miracle, 
in raising Lazarus from the dead had procured him many 



LIFE OP CHRIST. 281 

friends among whom he was always in safety. The next morn- 
ing, as they were returning to Jerusalem, the disciples were 
astonished at beholding the fig-tree that had been, but the morn- 
ing before, declared barren, " dried up from the Koots :" they 
had, in all probability, forgotten what our Saviour had said to 
this fig-tree, till its dry and withered aspect brought it again to 
their memory. Peter, on seeing this astonishing phenomenon, 
said unto Jesus, " Master, behold the fig-tree which thou cursedst 
is withered away !" To which Jesus answered, that whosoever 
had faith in the Almighty, or thoroughly believed in his miracles, 
should be able to do much greater things than the withering of 
the fig-tree. " And Jesus answering, saith unto them, Have 
faith in God. For verily I say unto you, that whosoever shall 
say unto this mountain, Be thou removed, and be thou cast into 
the sea, and shall not doubt in his heart, but shall believe that 
those things which he saith shall come to pass, he shall have 
whatsoever he saith." Mark. xi. 22, 23. 

Our Lord added, that whatsoever they should ask by faith, 
they should receive ; and concluded by giving them directions 
concerning prayer, which was necessary to increase the faith he 
mentioned. " And when ye stand praying, forgive, if ye have 
aught against any : that your Father also which is in heaven 
may forgive you your trespasses. But if ye do not forgive, 
neither will your Father which is in heaven forgive your tres- 
passes." Mark, xi. 25, 26. 

During the time the blessed Jesus remained in the temple, 
certain proselyted Greeks, who came up to worship at Jerusa- 
lem, desired to see him, having long cherished expectations of 
beholding the promised Messiah. Accordingly, they applied to 
Philip, a native of Bethsaida, who mentioned it to Andrew, 
and he told it to Jesus. Upon which our blessed Saviour told 
his disciples, that he should soon be honoured with the conver- 
sion of the Gentiles : " The hour is come," said he, " that the 
Son of man should be glorified." But declared, that before this 
glorious event happened, he must suffer death : illustrating the 
necessity there was of his dying, by the similitude of casting 
grain into the earth. " Verily, verily, I say unto you, Except 
a corn of wheat fall into the ground, and die, it abideth alone : 
but if it die, it bringeth forth much fruit." Luke, xii. 24. Add- 
ing, that since it was absolutely necessary for him, their Lord 
and Master, to suffer the pains of death before he ascended the 
throne of his glory ; so they, as his followers, must also expect 
to be persecuted and spitefully used for his name's sake ; but if 
they persevered, and even resolved to lose their lives in his 
service, he would reward their constancy with a crown of glory. 
Af the same time he intimated, that the strangers, if their desire 
of conversing with him proceeded from a hope of obtaining 

24* 



282 



LIFE OF CHRIST 



from him temporal preferments, would find themselves sadly dis 
appointed. " If any man serve me, let him follow me : and 
where I am, there shall also my servant be ; if any man serve 
me, him will my Father honor." John, xii. 26. 

Oar blessed Lord was now so affected, that he uttered, in a 
very pathetic manner, his grief, and addressed his heavenly Fa- 
ther for succor in distress. " Now is my soul troubled ; and 
what shall I say ? Father, save me from this hour ; but for this 
cause came I unto this hour." John, xii. 27. 

This should, teach us, that prayer is the only method of 
easing the mind overwhelmed with distress : but at the same 
time to be always resigned to the divine will ; for though the 
weakness of human nature may shrink when persecution or suf- 
ferings of any kind appear, yet, by reflecting on the wisdom, 
goodness, and power of God to deliver us, we ought to support 
every trial, however severe, with patience, as he doubtless pro- 
poses some happy end by these afflictions. 

Our blessed Lord having made a short prayer to his Father, 
begged him to demonstrate the truth of his mission by some 
token which could not be resisted. " Father, glorify thy name." 
Nor had he hardly uttered these words, before he was answered 
by an audible voice from heaven, " I have both glorified it, and 
will glorify it again." The miracles thou hast already per- 
formed have glorified my name ; and I will still continue 
to glorify it by other miracles to be wrought before the sons 
of men. 

This voice was evidently preternatural, resembling thunder 
in loudness, but sufficiently articulate to be understood by those 
who heard our blessed Saviour pray to his heavenly Father. 
And Jesus told his disciples that it was not given for his sake, 
but to confirm them in their faith of his mission. " This voice," 
said he, " came not because of me, but for your sakes." It 
came to confirm what I have told you relating to my sufferings, 
death, resurrection, and the conversion of the Gentile world to 
the Christian religion. 

Accordingly, he communicated this comfortable reflection to 
his disciples ; telling them that the time was at hand, when the 
kingdom of Satan should be destroyed, and that of the Messiah 
exalted. " Now is the judgment of this world : now shall the 
prince of this world be cast out. And I, if I be lifted up from 
the earth, will draw all men unto me." John, xii. 31, &c. 

The people, not understanding the force of this affirmation, 
replied, " We have heard, out of the law, that Christ abideth 
for ever: and how sayest thou, the Son of man must be lifted 
up?" John, xii. 34. Our Lord, in answer, told them, that 
they should soon be deprived of his presence and miracles ; and, 
therefore, they would do well to listen attentively to his pre- 



urn of cnms-jT 



283 



cepts, firmly believe the doctrine he delivered, and wisely im- 
prove them to their eternal advantage ; for otherwise they would 
be soon overtaken with spiritual blindness, and rendered incapa- 
ble of inheriting the promises of the Gospel. That while they 
enjoyed the benefit of his preaching and miracles, which suffi- 
ciently proved the truth of his mission from the Most High, 
they should believe on him ; for by that means alone they could 
become the children of God. " Yet a little while is the light 
with you ; walk while ye have the light, lest darkness come upon 
you : for he that walketh in darkness knoweth not whither he 
goeth. While ye have light, believe in the light, that ye may 
be the children of light." John, xii. 35, &c. 

Having thus addressed the multitude he retired privately 
But notwithstanding the many miracles our great Redeemer 
had wrought in presence of these perverse and stifT-necked peo- 
ple, the generality of them refused to own him for the Messiah ; 
being filled with the vain expectations of a temporal prince, 
who was to rule over all the kingdoms of the earth, and place 
his throne in Jerusalem. Some, indeed, even of the rulers, be- 
lieved on him, though they thought it prudent to conceal their 
faith, lest they should, like the blind man, be excommunicated, 
or put out of the synagogue ; valuing the good opinion of men 
above the approbation of the Almighty. 

Nevertheless, to inspire such as believed on him with cour- 
age, he cried in the temple, " He that believeth on me, believ- 
eth not on me, but on him that sent me." John, xii. 44. He 
that acknowledges the divinity of my mission, acknowledges the 
power and grace of God, on whose special errand I am thus 
sent. - Adding, he that seeth the miracles I perform, seeth the 
operations of that Omnipotent Power by which I act. I am 
the Sun of righteousness, whose beams dispel the darkness of 
ignorance in which the sons of men are involved, and am come 
to deliver all who believe on me out of that palpable darkness. 
You must not, however, expect, that I will at present execute 
my judgment upon those who refuse to embrace the doctrines of 
the Gospel ; for I am not come to condemn and punish, but to 
s^ T e the world, and consequently to try every gentle and win- 
ning method to reclaim the wicked from the error of their ways, 
and turn their feet into the paths of life and salvation. They 
shall not, however, escape unpunished, who neglect the instruc- 
tions and offers of salvation now made to them ; for the doc- 
trines I have preached shall bear witness against them at the 
awful tribunal of the last day ; and as it has aggravated their sin ; 
so shall it then heighten their punishment 

While Jesus was thus preaching in the temple, a deputation 
of priests and elders was sent from the supreme council, to ask 
him concerning the nature of the author ty by which he acted 



IJPE OF CHRIST. 



whether it was a prophet, priest, or king, as no other person 
had a right to make any alterations, either in church or state ? 
And if he laid claim to either of those characters, from whom 
he received it ? But our blessed Saviour, instead of giving a 
direct answer to the questions of the pharisees, asked them 
another ; promising, if they resolved his question, he would also 
answer theirs. " I also will ask you one thing, which 'S ye tell 
me, I in like wise will tell yon by what authority I do these 
things. The baptism of John, whence was it I from heaven, or 
of men ?" Matt. xxi. 24, &c. 

This question puzzled the priests. They considered, on the 
one hand, that if it was from God, it would oblige them to ac- 
knowledge the authority of Jesus, John having, more than once, 
publicly declared him to be the Messiah ; and on the other, if 
they peremptorily denied the authority of John, they would be 
in danger of being stoned by the people, who, in general, con- 
sidered him as a prophet. They, therefore, thought it the most 
eligible method to answer, that they could not tell from whence 
John's baptism was. 

Thus, by declining to answer, the question asked them oy 
Jesus, they left him at liberty to decline giving the council the 
satisfaction they had sent to demand. At the same time they 
plainly confessed that they were unable to pass any opinion on 
John the Baptist, notwithstanding he claimed the character of a 
messenger from God, and they had sent to examine his preten- 
sions. This was, in effect, to acknowledge that they were inca- 
pable of judging of any prophet whatsoever. Well, therefore, 
might the blessed Jesus say, " Neither tell I you by what au- 
thority I do these things." You have no right to ask, since 
you have confessed you are unable to judge ; and, therefore, I 
shall not satisfy your inquiry. 

But because this deputation had said, that they were ignorant 
from whence the baptism of John was, our blessed Saviour 
sharply rebuked them, conveying his reproof in the parable of 
the two sons commanded to work in their father's vineyard, and 
by asking their opinion of the two, made them condemn them- 
selves. 

" A certain man," said he, " had two sons, and he came to 
the first and said, Son, go work to-day in my vineyard." But 
this ungracious youth very roughly answered the kind command 
of his father, and without the least preface, or appellation of 
respect, answered, " I will not." However, after reflecting on 
the impropriety and indecency of such behaviour to his kind and 
indulgent father, he repented of what he had done, and went to 
work in the vineyard. The father having met with so sharp 
a reply from the former son, had recourse to the other, and in 
the same manner ordered him to work that day in his vineyard 



LIFE OF CHRIST. 



285 



This son was very different from the former, and, in a very 
dutiful manner, said, " I go, Sir." But notwithstanding this 
seeming obedience, he delayed to do as his father desired ; he 
did not go to work in the vineyard. The temper and behaviour 
of this second son were exactly conformable to that of the phar- 
iseos. They gave the Almighty the most honorable titles, and 
professed the utmost zeal for his service, in their prayers and 
praises ; but at the same time refused to do any part of the 
work that he enjoined them. In the character of the other son, 
the disposition of the publicans and harlots is well described. 
They neither professed or promised to do the will of their 
Creator ; but when they came to reflect seriously on their con- 
duct, and the offers of mercy which were so kindly made them, 
they submitted to our Saviour, and, in consequence of their faith, 
amended their lives. 

Having thus finished the parables, our Lord asked the phar- 
isees, " Whether of them twain did the will of his Father t 
They say unto him, The first." They did not immediately 
perceive, that by this answer they condemned themselves, till 
our Saviour made a just application of the parable, in this 
sharp but just rebuke, " Verily I say unto you, that the publi- 
cans and the harlots go into the kingdom of God before you. 
For John came unto you in the way of righteousness, and ye 
believed him not," nor entered into your Father's vineyard, 
though, like the second son, you promised in the most fair and 
candid manner ; " but the publicans and harlots believed him," 
repented of their former disobedience, and entered into the 
vineyard. 

The blessed Jesus did not only rebuke them for rejecting the 
preaching of the Baptist, but represented the crime of the nation, 
in rejecting all the prophets which had been sent since they 
became a nation, among the rest, the only begotten Son of the 
Most High ; warning them at the same time, of their danger, 
and the punishment that would inevitably ensue, if they con- 
tinued in their rebellion. The outward economy of religion 
in which they gloried, would be taken from them ; their relation 
to God, as his people, cancelled ; and the national constitution 
destroyed : but because these topics were extremely disagree- 
able, he delivered them under the veil of the following parable . 
" There was," said he, " a certain householder which planted a 
vineyard, and hedged it round about, and digged a wine press 
in it, and built a tower, and let it out to husbandmen, and went 
into a far country." 

The comparison of the church to a vineyard is frequent in 
the sacred Scripture, but this particular parable, for the fuller 
conviction of the Jews is expressly taken from the fifth chap- 
ter of the prophet Isaiah, with which they could not fail of be- 



286 



LIFE OP CHRIST. 



ing well acquainted nor ignorant of its meaning, as the prophet 
at the end of it adds, " The vineyard of the Lord of Hosts is 
the house of Israel, and the men of Judah his pleasant plant : 
and he looked for judgment, but behold oppression : for right- 
eousness, but behold a cry." Our Saviour, therefore, continued 
the metaphor, telling them, " that when the time of the fruii 
drew near, he sent his servants to the husbandmen, that they 
might receive the fruits of it. And the husbandmen took hia 
servants, and beat one, and killed another, and stoned another." 
The Almighty sent the prophets to exhort the Jews to entertain 
just sentiments of religion, and tread the paths of virtue ; but 
the Jews irritated at the prophets for the freedom they used in 
reproving their sins, persecuted and slew them with unrelenting 
fury. 

Their wickedness, however, in killing these messengers, did 
not instantly provoke the Almighty to pour down his vengeance 
upon them : he sent more prophets to exhort and reclaim them, 
but they met with no better fate than the former. His mercy, 
however, still continued, and that no means might be left un- 
tried, he sent unto them his own Son, whose authority being 
clearly established by undeniable miracles, ought to have been 
acknowledged cheerfully by these wicked men ; but how dif- 
ferent was the consequence ! " When the husbandmen saw the 
son, they said among themselves, This is the heir, come, let us 
kill him, and let us seize on his inheritance. And they caught 
him, and cast him out of the vineyard, and slew him. When 
the Lord, therefore, of the vineyard cometh, what will he do 
unto those husbandmen? They say unto him, He will mise- 
rably destroy those wicked men, and will let out his vineyard 
unto other husbandmen, which shall render him the fruits in 
their season." Matt. xxi. 58, &c. 

Shocked at this awful representation, the pharisees exclaimed, 
and said, " God forbid ;" surely these husbandmen will not pro- 
ceed to such desperate iniquity : surely the vineyard will not 
thus be taken from them. But to confirm the truth of this, our 
Saviour added a remarkable prophecy of himself, and his rejec- 
tion, from the 1 1 8th Psalm. " Did you never," said he, " read 
in the Scriptures, The stone which the builders refused, is be- 
come the head-stone of the corner ; this is the Lord's doing, it 
is marvellous in our eyes V 9 

The rejection of the Messiah by the Jews, and the reception 
he met with among the Gentiles, all brought to pass by the pro- 
vidence of God, are wonderful events ; and therefore I say unto 
you, the kingdom of God shall be taken from you, and given to 
a nation bringing forth the fruits thereof. 

The chief priests and pharisees being afraid to apprehend 
Jesus* he was at liberty to proceed in the offices of his ministry j 



LIFE OP CHRIST 



287 



accordingly he delivered another parable, wherein he described, 
on the one hand, the bad success which the preaching of the 
Gospel was to meet with among the Jews; and on the other, 
the cheerful reception given it among the Gentiles. This gra 
cious design of the Almighty, in giving the Gospel to the chil- 
dren of men, our blessed Saviour illustrated by the behaviour 
of a certain king, who in honor of his son, made a great feast, 
to which he invited many guests, " The kingdom of heaven is 
like unto a certain king, which made a marriage for his son." 
This marriage supper, or great feast, signifies the joys of heaven, 
which are properly compared to an elegant entertainment, on 
account of their exquisiteness and duration ; and are here said 
to be prepared in honor of the Son of God, because they are 
bestowed on men in consequence of his sufferings in their stead 
and behalf. 

Some time before the supper was ready, the servants went 
forth to call the guests to the wedding : i. e. when the fulness 
of time approached, the Jews, as being the peculiar people ot 
God, were first called by John the Baptist, and afterwards by 
Christ himself ; but they refused all these benevolent calls ot 
mercy, and rejected the kind invitations of the Gospel, though 
pressed by the preaching of the Messiah, and his forerunner. 
After our Saviour's resurrection and ascension, the apostles 
were sent forth to inform the Jews, that the Gospel-covenant 
was established, mansions in heaven prepared, and nothing 
wanting but the cheerful acceptance of the honor designed 
them. u Again, he sent forth other servants, saying, Tell them 
which are bidden. Behold, I have prepared my dinner : my 
oxen and fatlings are killed, and all things are ready: come 
unto the marriage." But these messengers were as unsuccess- 
ful as the former. The Jews, undervaluing the favor offered 
them, mocked at the message ; and some of them, more rude 
than the rest, insulted, beat, and slew the servants that had 
been sent to call them to the marriage supper of the Lamb. 
H But when the king heard thereof he was wroth ; and he sent 
forth his armies, and destroyed those murderers, and burnt up 
their city." This part of the parable plainly predicted the 
destruction of the Jews, by the Roman armies, called here the 
armies of the Almighty, because they were appointed by him 
to execute vengeance on that once favored but now rebellious 
people. 

The parable is then continued as follows : The king again 
sent forth his servants into the countries of the Gentiles, with 
orders to compel all that they met with to come in to the mar- 
riage. This was immediately done, and the wedding was fur- 
nished with guests ; but when the king came into the apartment, 
* he saw there a man which had not on a wedding garment ; and 



288 



LIFE OF CHRIST. 



he gaith unto him, Friend, how earnest thou in hither, not having 
a wedding garment ? And he was speechless. Then said the 
king to the servants, Bind him hand and foot, and take Urn away, 
and cast him into outer darkness : there shall he weeping and 
gnashing of teeth. For many are called, but few are chosen." 
Matt. xxii. 11, &c. 

By the conclusion of the parable, we learn that the profes- 
sion of the Christian religion will not save a man unless he acts 
from Christian principles. Let us, therefore, who have obeyed 
the call, and are by profession the people of God, think often on 
that awful day, when the king will come in to see his guests, 
when the Almighty will, with the greatest strictness, view 
every soul that lays claim to the joys of heaven. Let us think 
of the speechless confusion that will seize such as have not on 
the wedding garment, and of the inexorable anxiety with which 
they will be consigned to weeping and gnashing of teeth : and 
let us remember, that to have seen for awhile, the light of the 
Gospel, and the fair beamings of an eternal hope, will add deeper 
and more sensible horrors to these gloomy caverns. On the 
other hand, to animate and encourage us, let us anticipate the 
joyful hour which will consign us to bliss immortal. 



CHAPTER XXX. 

The blessed Jesus wisely retorts on the Pharisees and Herodians, 
who propound an intricate question to him. — Settles the most 
important point of the law. — Enforces his Mission and Doc- 
trine, and foretels tlie Judgment that would fall upon the 
Pharisaical tribe. 

This representation of the state of the finally impenitent, 
appearing to be levelled at the pharisees, they immediately con- 
certeH with the Herodians and Sadducees, on the most proper 
method of putting Jesus to death. It is sufficiently evident, 
that their hatred was now carried to the highest pitch, because 
the most violent enmity which had so long subsisted between the 
two sects, was, on this occasion, suspended, and they joined 
together, to execute their cruel determination on the Son of 
God. They, however, thought it most eligible to act very cai> 
tiously, and endeavor, if possible, to catch some hasty ex- 
pression from him, that they might render him odious to the 
people, and procure something against him that might serve 



MARRIAGE SUPPER 
page 287. 




" And he sent his servants at supper time, to say to them that were bidden. 
Come, for all things are now ready. And they all with one consent began 
make excuse." — Luke xiv. 17 s 18. 



LIFE OF CHRIST. 



280 



as a basis for a persecution. Accordingly, they sent some ol 
their disciples to him, with orders to feign themselves just men, 
who maintained the greatest veneration for the divine law, and 
dreaded nothing more than the doing any thing inconsistent 
with its precepts : and, under this specious cloak of hypocrisy, 
to beg his determination of an affair that had long lain heavy 
on their consciences ; namely, the paying tribute to Caesai 
which they thought inconsistent with their zeal for religion, 
This question was, it seems, furiously debated in our Saviour's 
time ; one Judas, a native of Galilee, having implanted in the 
minds of the people a notion that taxes to a foreign power were 
absolutely unlawful. A doctrine so pleasing to the worldly- 
minded Jews, could not fail of friends, especially among the 
lower class, and therefore must have many partisans among the 
multitude that then surrounded the Son of God. The priests 
therefore imagined, that it was not in his power to decide the 
point, without rendering himself obnoxious to some of the par- 
ties : if he should say it was lawful to pay the taxes, they 
believed that the people, in whose hearing the question was 
proposed, would be incensed against him, not only as a base 
pretender, who, on being attacked, publicly renounced the char- 
acter of the Messiah, which he had assumed among his friends, 
but also as a flatterer of princes, and a betrayer of the liberties 
of his country, one who taught a doctrine inconsistent with the 
known privileges of the people of God ; but if he should affirm 
that it was unlawful to pay tribute, they determined to inform 
the governor, who they hoped would punish him as a former 
of sedition. Highly elated with their project, they accordingly 
came ; and after passing an encomium on the truth of his mis- 
sion, his courage, and impartiality, they proposed this famous 
question, " Master," said they, " we know that thou art true, and 
carest for no man : for thou regardest not the person of men, 
but teachest the way of God in truth." Tell us, therefore, what 
thinkest thou, " Is it lawful to give tribute to Caesar, or not** 
Mark, xii. 14. 

But the blessed Jesus saw their secret intentions, an i accord- 
ingly called them hypocrites, to signify that though they made 
conscience, and a regard for the divine will, their pretence for 
proposing this question, he saw through the thin veil that con- 
cealed their design from the eyes of mortals, and knew that their 
intention was to ensnare him. 

He, however, did not decline answering this question, but 
previously desired to see a piece of the tribute money. The 
piece was accordingly produced, and proved to be coined by 
the Romans. Upon which our blessed Saviour answered them, 
since this money bears the image of Caesar, it is his, and by 
making use of it, vou acknowledge his authority. But at the 

25 



290 



JT.IFE OF CHRIST. 



same time that you discharge your duty to the civil magistrate, 
you should never forget the duty you owe to your God ; but 
remember, that as you bear the image of the great, the Om- 
nipotent King, you are his subjects, and ought to pay him the 
tribute of yourselves, serving him to the very utmost of your 
power. 

The pharisees and their followers, under a pretence of reli- 
gion, often justified sedition ; but the Herodians, in order to 
ingratiate themselves with the reigning powers, made them a 
-compliment of their consciences, complying with whatever they 
enjoined, however opposite their commands might be to the di- 
vine law. Our Lord, therefore, adapted his answer to them both, 
exhorting them, in their regards to God and the magistrate, to 
give each his due ; there being no inconsistency between their 
rights, when their rights only are insisted on. 

So unexpected an answer quite disconcerted and silenced these 
crafty enemies. They were astonished, both at his having dis- 
covered their design, and his wisdom in avoiding the snare 
they had so artfully laid for him. " When they had heard these 
words, they marvelled, and left him, and went their way." 
Matt. xxii. 22. 

4 Though our Lord thus wisely obviated their crafty designs, 
enemies came against him from every quarter. The Sadducees, 
who denied the doctrine of a future state, together with the exis- 
tence of angels and spirits, came forward to the charge ; propo- 
sing to him their strongest argument against the resurrection, 
which they deduced from the law given by Moses, with regard 
to marriage. " Master," said they, " Moses wrote unto us, If 
any man's brother die, having a wife, and he die without chil- 
dren, that his brother should take his wife, and raise up seed 
unto his brother. There were therefore, seven brethren ; and 
the first took a wife, and died without children. And the second 
took her to wife, and he died childless. And the third took her ; 
and in like manner the seven also. And they left no children, 
and died. Last of all the woman died also. Therefore, in the 
resurrection, whose wife of them is she ? for seven had her to 
wife." Luke, xx. 28, &c. 

The Sadducees, who believed the soul to be nothing more 
than a refined matter, were persuaded that if there was any 
future state, it must resemble the present : and that being in that 
state material and mortal, the human race could not be con- 
tinued, nor the individuals rendered happy, without the pleas- 
ures and conveniences of marriage. And hence considered it 
as a necessary consequence of the doctrine of the resurrection, 
or a future state, that every man's wife should be restored to 
Sum. 



LIFE OF CHRIST. 



291 



But this argument our blessed Saviour soon confuted, by tell- 
2ig the pharisees they were ignorant of the power of God, who 
.lad created spirit, as well as matter, and who can render man 
completely happy in the enjoyment of himself. He also observed, 
that the nature of the life obtained in a future state made mar- 
riage altogether superfluous, because in the world to come, men 
being spiritual and immortal, like the angels, there was no need 
of natural means to propagate or continue the kind. " Ye do 
err," said the blessed Jesus, " not knowing the Scriptures, nor 
the power of God. For in the resurrection they neither marry 
nor are given in marriage." Matt xxii. 29, 30. " Neither can 
they die any more ; for they are equal unto the angels, and are 
the children of God, being the children of the resurrection." 
Luke, xx. 36. Hence we may observe, that good men are called 
the children of the Most High, from their inheritance at the re- 
surrection, and particularly on account of their being adorned 
with immortality. 

Having thus shown their folly and unbelief, he proceeded to 
show that they were also ignorant of the Scriptures, and par- 
ticularly of the writings of Moses, from whence they had drawn 
their objection by demonstrating, from the very law itself, the 
certainty of a resurrection, at least that of just men, and con- 
sequently, quite demolished the opinion of the Sadducees, who, 
by believing the materiality of the soul, affirmed that men were 
annihilated at their death, and that their opinion was founded on 
the writings of Moses. " Now," said our Saviour, " that the 
dead are raised, even Moses shewed at the bush, when he called 
the Lord the God of Abraham, and the God of Isaac, and the 
God of Jacob. For he is not a God of the dead, but of the 
living : for all live unto him." Luke, xx. 37, 38, As if he had 
said, The Almighty cannot properly be called God, unless he 
nas his people, and the Lord of the living. Since therefore, 
Moses called him the God of Abraham, the God of Isaac, and the 
God of Jacob, long after these venerable patriarchs were dead,, 
the relation denoted by the word of God still subsisted between 
them : consequently they were not annihilated as you pretend, 
but are still in being, and continue to be the servants of the Most 
High. 

This argument effectually silenced the Sadducees, and agree- 
ably surprised the people, to see the objection hitherto thought 
impregnable totally abolished, and the sect they had long abom- 
inated fully confuted. " And when the multitude heard this they 
were astonished at his doctrine." Matt. xxii. 33. 

Nor could even the pharisees refrain from giving the Saviour 
^ of mankind the praise due to his superlative wisdom ; for one 
of the scribes desired him to give his opinion on a question often 
debated among their teachers ; namely, which was the great 



292 



LIFE OP CHRIST. 



commandment of the law ? The true reason for liieir proposing 
this question, was, to try whether he was as well acquainted 
with the sacred law, and the debates that had arisen on differ- 
ent parts of it, as he was in deriving arguments from the in- 
spired writers, to destroy the tenets of those who denied a future 
atate. 

In order to understand the question proposed to our blessed 
Saviour by the scribe, it is necessary to observe, that some of 
the most learned rabbis had declared, that the law of sacrifices 
was the great commandment ; some that it was the law of cir- 
cumcision ; and others that the law of meats and washings had 
merited that title. 

Our blessed Saviour, however, showed that they were all mis- 
taken ; and that the great commandment of the law is the duty 
of piety : and particularly mentioned that comprehensive sum- 
mary of it, given by Moses : " Hear O Israel, the Lord our 
God is one Lord : and thou shalt love the Lord thy God with 
all thy heart, and with all thy soul, and with all thy mind, and 
with all thy strength. This is the first commandment." Mark, 
Kii. 29, 30. 

The first and chief commandment is, to give God our hearts. 
The divine Being is so trancendently amiable in himself, and 
hath, by the innumerable benefits conferred upon us, such a title 
to our utmost affection, that no obligation bears any proportion 
to that of loving him. The honor assigned to this precept 
proves, that piety is the noblest act of the human mind ; and 
that the chief ingredient in piety is love, founded on a clear 
and extensive view of the divine perfections, a permanent sense 
of his benefits, and a deep conviction of his being the sovereign 
good, our portion and our happiness. But it is essential to love 
that there be a delight in contemplating the beauty of the ob- 
ject beloved, whether that beauty be matter of sensation or 
reflection : that we frequently, and with pleasure, reflect on the 
benefits conferred on us by the object of our affections; that 
we have a strong desire of pleasing him, great fear of doing 
any thing to offend him, and a sensible joy in thinking w^ are 
beloved in return. Hence the duties of devotion, prayer and 
praise, are the most natural and genuine exercises of the love 
of God. Nor is this virtue so much any single affection, as the 
continual bent of ail the affections and powers of the soul : con- 
sequently, to love God is as much as possible to direct the whole 
soul towards him, and to exercise all its faculties on him as its 
chief object. 

Accordingly the love of God is descMbed in Scripture by 
the several operations of the mind, " a following hard after 
God," namely, by intense contemplation ; a sense of his perfec- 
tions, gratitude for his benefits, trust in his goodness, attach- 



JtilPE OF CHRIST. 



ment to his service, resignation to his providence, the obeying 
his commandments, admiration, hope, fear, joy, &c. not because 
it consists in any of those singly, but in them altogether ; for to 
content ourselves with partial regards to the Supreme Being, is 
not to be affected towards him in the manner we ought to be, 
and which his perfections claim. 

Hence the words of the precept are, " Thou shalt love the 
Lord thy God, with all thy heart, and with all thy soul, and with 
all thy mind, and with all thy strength ;" that is, with the joint 
force of all thy faculties ; and, therefore, no idol whatsoever 
mast partake of the love and worship that is due to him. But 
the beauty and excellency of this state of mind is best seen in 
its effects ; for the worship and obedience flowing from such an 
universal bent of the soul towards God, is as much superior to 
the worship and obedience arising from partial considerations, as 
the brightness of the sun is to any picture that can be drawn of 
that luminary. 

For example, if we look upon God only as a stern lawgiver, 
who can and will punish our rebellion, it may indeed force an 
awe and dread of him, and as much obedience to his laws as we 
think will satisfy him, but can never produce that constancy in 
our duty, that delight in it, and that earnestness to perform it in 
its utmost extent, which are produced and maintained in the 
mind, by the sacred fire of divine love, or by the bent of the 
whole soul turned towards God, as a reconciled father ; a frame 
the most excellent that can be conceived, and the most to be de- 
sired, because it constitutes the highest perfection and real hap- 
piness of the creature. 

Again, this commandment requires us to fear God ; and cer- 
tainly we cannot love the Lord our God, unless we fear and re- 
verence him ; for as the love, so the fear of God, is the sum of all 
the commandments, and indeed the substance of all religion. 
Prayer and praise are the tribute and homage of religion ; by 
the one we acknowledge our dependence upon God ; by the other 
we confess that all our blessings and comforts are from him. 
Such, therefore, as neither pray to God, nor praise him, cannot 
be said to have a God ; for they acknowledge none, but are gods 
to themselves ; and as the love and fear of God are often used 
in Scripture for his whole worship and service, so is this invoca- 
tion of his name ; " Pour out thy fury upon the heathen, md 
upon the families that have not called upon thy name f that 
those who do not worship or serve him. 

But to return. Our blessed Saviour having thus answered the 
question put to him by the scribe, added that the second con> 
mandment was that which enjoined the love of our neighbor. 

This had, indeed, no relation to the lawyer's question con- 
cerning the first commandment ; yet our blessed Lord thought 

25* * ' 



294 



LIFE OF CHRIST. 



proper to show him which was the second, probably because the 
men of his sect, did not acknowledge the importance and prece- 
dence of love to their neighbors, or because they were remark- 
ably deficient in the practice of it, as Jesus himself had often 
found in their attempts to kill him. " And the second is like 
unto it, Thou shalt love thy neighbor as thyself." 

This principle of love to God will be also fruitful of every 
good work. It will make us really perform the duties of all re- 
lations in which we stand. And because love worketh no ill to 
his neighbor, therefore it is the fulfilling of the law ; for it will 
prompt us to a cheerful and ready performance of every office, 
whether of justice or charity, that we owe to our neighbor. All 
the best things we can do, if destitute of this principle, will 
appear to be either the effect of hypocrisy, or done to procure 
the esteem of men. Without love, a narrowness of soul will 
shut us up Within ourselves, and make all we do to others only as 
a sort of merchandise, trading for our own advantage. It is love 
only that opens our hearts to consider other persons, and to love 
them on their own account, or rather on account of God, who 
is love. 

Those who possess such a temper of mind have a constant 
calm within, and are not disturbed with passion, jealousy, envy, 
or ill-nature. They observe and rejoice in the happiness of 
others ; they are glad to see them easy, and share with them in 
their joy and felicity ; not fretting or complaining, though they 
enjoy less than their neighbors. 

It is true, love has a very different effect ; for the same tem- 
per will render many so considerate of the misfortunes of others, 
as to sympathize with them in their distress, and be greatly 
affected with such objects of compassion as it is not in their 
power to assist. But there is a real pleasure even in this com- 
passion, as it melts us to the greatest tenderness, and proves us 
to be men and Christians. The good man, by the overflowings 
of his love, is sure that he is a favorite with his Maker, because 
he loves his neighbor. His soul dwells at ease ; there is sweet- 
ness in all his thoughts and wishes. This makes him clear in 
his views of every kind, and renders him grateful to all around 
him. 

This charitable temper also maintains in him a constant dispo- 
sition for prayer. A charitable man, who has had occasion to 
forbear and forgive others, and to return good for evil, dares, 
with an humble assurance, to lay claim to mercy and pardon, 
through the merits alone of his blessed Redeemer. 

But we return to the scribe, who was astonished at the just- 
ness of our Saviour's decisions, and answered, That he had 
determined rightly, since there is but one supreme God, whom 
we must all adore ; and if we love him above all temporal 



LIFE OF CHRIST. 



295 



tilings, and our neighbor as ourselves, we worship him more 
acceptably than if we sacrifice to him " all the cattle upon a 
thousand hills." 

Our blessed Lord highly applauded the piety and wisdom of 
this reflection, by declaring that the person who made it was not 
far from the kingdpm of God. 

As the pharisees, during the coarse of our Saviour's ministry, 
had proposed to him many difficult questions, with intent to 
prove his prophetical gifts, he now, in his turn, thought pioper 
to make a trial of their knowledge in the sacred writings. For 
this purpose he asked their opinion of a difficulty concerning 
the Messiah's pedigree. " What think ye of Christ ? Whose 
son is he 1 They say unto him, The son of David." Matt 
xxii. 42. I know, answered Jesus, you say Christ is the son 
of David ; but how can they support their opinion, or render it 
consistent with the words of David, who himself calls him Lord ? 
and " how is he his son V 9 It seems the Jewish doctors did not 
imagine that their Messiah would be endowed with any perfec- 
tions greater than those that might be enjoyed by human nature ; 
for though they called him the Son of God, they had no notion 
that he had a divine power from heaven, and therefore could not 
pretend to solve the difficulty. 

The latter question, however, might have convinced them of 
their error ; for if the Messiah was only to be a secular prince, 
as they supposed, and to rule over the men of his own time, 
he could never have been called Lord, by persons who died be- 
fore he was born ; far less would so mighty a prince as David, 
who was also his progenitor, have conferred on him that title. 
Since, therefore, he rules over not only those of former ages, 
but even over the kings from whom he was himself descended, 
and his kingdom comprehends the men of all countries and 
times, past, present, and to come ; the doctors, if they had 
thought accurately upon the subject, should have expected in 
their Messiah a king different from all other kings. Besides, 
he is to sit at God's right hand, " till all his enemies are made 
his footstool." 

Such solid reasoning gave the people an high opinion of his 
wisdom ; and showed them how far superior he was to their most 
renowned rabbis, whose arguments to prove their opinions and 
answers to the objections which were raised against them, were, 
in general, very weak and trifling. Nay, his foes themselves, 
from the repeated proofs they had received of the prodigious 
depth of his understanding, were impressed with such an opinion 
of his wisdom, that they judged it impossible to entangle him 
in his talk. Accordingly, they left off attempting it, and from 
that day forth troubled him no more with their insidious ques 
tions. 



2D6 urn of christ. 



But having mentioned the final conquest and destruction of 
his enemies, who were to be made his footstool, agreeably to the 
prediction of the royal psalmist, he turned towards his disciples ; 
and, in the hearing of the multitude, solemnly cautioned them 
to beware of the sr/ibes and pharisees ; insinuating thereby who 
the enemies were whose destruction he had mentioned. " The 
scribes and the pharisees," said he, "sit in Moses' seat. All, 
therefore, whatsoever they bid you observe, that observe, and 
do ; but do not ye after their works: for they say and do not." 
Matt, xxiii. 2, 3. 

While they teach the doctrines before delivered by Moses, 
observe all they say ; but by no means imitate their practices ; 
for they impose many precepts on their disciples, which they 
never perform themselves. " For they bind heavy burdens, and 
grievous to be borne, and lay them on men's shoulders, but 
they themselves will not move them with one of their fingers. 
But all their works they do to be seen of men." Matt, xxiii. 
4, f>. 

The difficult precepts they impose on others are never regard- 
ed by these hypocrites, and any good action they may happen 
to ) lerform is vitiated by the principle from whence it proceeds. 
Th 3y do it only with a view to gain popular applause, and not 
from a regard to God, far less from a love of goodness. They 
are proud and arrogant to excess, as is plain from their affected 
gi a /ity in their clothes ; from the anxiety they discover lest they 
should not obtain the principal seats in the public assemblies, 
and from their affecting to be saluted in the streets with the 
sounding titles of rabbi, and father. " They make broad their 
philacteries, and enlarge the borders of their garments. And 
love the uppermost rooms at feasts, and the chief seats in the 
synagogues, and greetings in the markets, and to be called of 
men, rabbi, rabbi." Matt, xxiii. 5 — 7. 

The word rabbi signifies, properly, great, and was given to 
those men w T ho had rendered themselves remarkable for the 
extent of their learning ; it is therefore no wonder that the proud 
and supercilious pharisees were fond of a title, which so highly 
complimented their understandings, and gave them great author- 
ity with their followers. 

But the disciples of the blessed Jesus were to decline this 
title ; because the thing signified by it belonged solely to their 
Master, in whom are hid all the treasures of wisdom and know- 
ledge, and because they owed no part of their knowledge to 
themselves, but derived it entirely from him who came down 
from heaven. " But be not ye called rabbi ; for one is your 
master, even Christ, and all ye are brethren. And call no man 
your father upon the earth ; for one is your Father, which is in 
heaven." Matt, xxiii. 8, 9. Life, with all its blessings, come* 



LIFE OF CHRIS''' 



297 



from God, and men wholly depend upon him ; ail praise and 
thankfulness, therefore, should ultimately be referred to him : so 
that if any one teacheth rightly, not the teacher, but the wisdom 
of the Almighty is to be praised, which exerts and communicates 
itself by him. 

Nor were the disciples of our blessed Saviour to accept of 
the title of master, or leader, which the Jewish doctors also 
courted, because, in point of commission and inspiration, they 
were all equal, neither had they any title to rule the consciences 
of men, except by virtue of the inspiration which they had re- 
ceived from their Master, to whom alone the prerogative of in- 
fallibility belonged. " Neither be ye called masters ; for one is 
your master, even Christ." Matt, xxiii. 10. 

The divine teacher, however, did not intend by this to inti- 
mate, that it was sinful to call men by the stations they held 
in the world : he only intended to reprove the simplicity of the 
common people who loaded their teachers with praises, and 
forgot to ascribe any thing to God ; and to root out of 
the minds of his apostles the pharisaical vanity, which decked 
itself with honor belonging solely to the Creator of the universe. 
Accordingly, that he might instil into their hearts humility to 
dispose thorn to do good offices to one another, as occasion of- 
fered, he assured them it was the only road to true greatness ; 
for by assuming what did not properly belong to them, they 
should be despised both by God and men. Whereas those who 
did not disdain to perform the meanest c^ces of love to their 
brethren, should enjoy a high degree of the divine favor. 

The above discourses greatly incensed the scribes and phari- 
sees, as they were pronounced in the hearing of many of that 
order ; it is therefore no wonder, that they watched every oppor- 
tunity to destroy him. But this was not a time to put their 
bloody designs in execution ; the people set too high a value on 
his doctrine, to suffer any violence to be offered to his person ; 
and as this was the last sermon he was ever to preach in public, 
it was necessary that he should use some severity, as all his mild 
persuasions proved ineffectual. 

He therefore denounced, in the most solemn manner, dread- 
ful woes against them, not on account of the personal injuries 
he had received from them, but on account of their excessive 
wickedness, 

They were public teachers of religion ; and therefore should 
have used every method in their power to recommend its pre- 
cepts to the people, and to have been themselves shining ex- 
amples of every duty it enjoined : but, on the contrary, they 
abused every mark and character of goodness for ail the pur- 
poses of villany, and under the cloak of a severe and sanctified 



LIFE OF CHRIST. 



aspect, they were maliciotis, implacable, lewd, covetous, and 
rapacious. In a word, instead of being reformers, they were 
the corrupters of mankind, and consequently their wickedness 
deserved the greatest reproof that could be given by the great 
Redeemer of mankind. " Wo unto you, scribes and pharisees, 
hypocrites ! for ye shut up the kingdom of heaven against men ; 
for ye neither go in yourselves, neither suffer ye them that 
were entering to go in. Wo unto you, scribes and pharisees, 
hypocrites ! for ye devour widows' houses, and for a pretence 
make long prayers ; therefore ye shall receive the greater dam- 
nation. Wo unto you, scribes and pharisees, hypocrites ! for ye 
compass sea and land to make one proselyte, and, when he is 
made, ye make him two-fold more the child of hell than yourselves. 
MM. xxiii. 13, &c 

The punishment you shall suffer will be terribly severe, be- 
cause you have given a wrong interpretation of the ancient 
prophecies concerning the Messiah, and done all that is in your 
power to hinder the people from repenting of their sins, and 
believing the Gospel : because you have committed the gross- 
est iniquities, and under the cloak of religion have devoured 
the substance of widows and orphans, hoping to hide your villa- 
nies by long prayers ; because ye have expressed the greatest 
zeal imaginable in making proselytes, not with a view to render 
the Gentiles more wise and virtuous, but to acquire their riches, 
and a command over ;heir conscienc6s ; and instead of teaching 
them the precepts of * irtue, and the great duties of religion, you 
confine them to superstitious and ceremonial institutions ; and 
hence they often relapse into their old state of heathenism, and 
become more wicked than before their conversion, and conse- 
quently liable to a more severe sentence. 

He also exposed their doctrine concerning oaths : and decla- 
red, in opposition to their abominable tenets, that every oath, if 
the matter of it be lawful, is obligatory ; because when men 
swear by any part of the creation, it is an appeal to the Creator 
himself; for in any other light an oath of this kind is absolutely 
ridiculous, the object having neither knowledge of the fact, 
nor power to punish the perjury. " Wo unto you, ye blind 
guides ! which say, Whosoever shall swear by the temple it is 
nothing : but whosoever shall swear by the gold of the temple 
he is a debtor. Ye fools and blind ! for whether is greater, 
the gold, or the temple that sanctifieth the gold ? And who- 
soever s4iall swear by the altar it is nothing, but whosoever 
sweareth by the gift that is upon it, he is guilty. Ye fools and 
blind! for whether is greater, the gift, or the altar that sanc- 
tifieth thi3 gift ? Whoso therefore shall swear by the altar, 
sweareth by it, and by all things thereon. And whoso shall 
swear by the temple, sweareth by it, and by him that dwelleth 



LIFE OF CHRIST 



29%} 



therein. And he that shall swear hy heaven, sweareth by the 
throne of God, and by him that sitteth thereon " Malt, xxiii., 
18, &c. 

He likewise reprehended their superstitious practices, in obr 
serving the minutest parts of the ceremonial precepts of the 
law, and at the same time utterly neglecting the eternal and 
indispensable rules of righteousness. " Wo unto you, scribes 
and pharisees, hypocrites : for ye pay tithe of mint, and anise, 
and cummin, and have omitted the weightier matters of the 
law, — judgment, mercy, and faith; these ought ye to have 
done, and not to leave the other undone. Ye blind guides, 
which strain at a gnat, and swallow a camel." Matt, xxiii. 
23, &c. 

Their hypocrisy did not escape the censure of the Son of 
God ; they spared no pains to appear virtuous in the eyes of the 
world, and maintain an external conduct that should acquire 
the praises of men, but at the same time neglected to adorn 
their souls with the robe of righteousness, which is the only 
ornament that can render them dear in the sight of their Maker. 
u Wo unto you, scribes and pharisees, hypocrites ! for ye make 
clean the outside of the cup and of the platter, but within they 
are full of extortion and excess. Thou blind pharisee, cleanse 
first that which is within the cup and platter, that the outside of 
them may be clean also." Matt, xxiii. 25. Cleanse first the 
mind, thy inward man, from evil dispositions and affections, and 
the outward behaviour will of course be virtuous and praise- 
worthy. 

Moreover he animadverted upon the success of their hypocrisy. 
They deceived the simple and unthinking part of mankind, with 
their pretended sanctity, appearing like whited sepulchres, beau- 
tiful on the outside, while their internal parts were full of un~ 
cleanness. " Wo unto you, scribes and pharisees, hypocrites ! 
for ye are like unto whited sepulchres, which indeed appear beau- 
tiful outward, but are within full of dead men's bones, and of all 
uncleanness. Even so ye also outwardly appear righteous unto 
men, but within ye are full of hypocrisy and iniquity." MalL 
xxiii. 27, 28. 

He also reproved the pains they had taken in adorning the 
sepulchres of the prophets ; because they pretended a great ven*- 
oration for their memories, and even condemned their fathers, 
who killed them, saying, that if they had lived in the days of 
their fathers, they would have opposed such monstrous wicked- 
ness, while, at the same time, ail their actions abundantly 
proved that they still cherished the same spirit they condemned 
in their fathers, persecuting the messengers of the Most High, 
particularly his only begotten Son, whom they were determined 
to destroy. " Wo unto you, scribes and pharisees, hypocrites ! 



30C 



LIFE OF CIIRTST. 



0 



because ye build the tombs of the prophets, and garnish the sep- 
ulchres of the righteous, and say, If we had been in the days of 
our fathers, we would not have been partakers with them in the 
blood of the prophets. Wherefore ye be witnesses unto your- . 
selves, that ye arc the children of them which killed the pro- 
phets." Matt, xxiii. 29, &c. 

He added, that the divine Being was desirous of trying every 
method for their conversion, though all these instances of mercy 
were slighted, and that they must expect such terrible vengeance, 
as should be a standing monument of the divine displeasure 
against all the murders committed by the sons of men from the 
foundation of the world. 

Having thus laid before them their heinous guilt and punish- 
ment, he was, at the thought of the calamities which were soon 
to fall upon them, exceedingly moved, and his breast filled with 
sensations of pity to such a degree, that, unable to contain him- 
self, he brake forth into tears, bewailing the hard lot of the city 
of Jerusalem : for as its inhabitants had more deeply imbrued 
their hands in the blood of the prophets, they were to drink 
more deeply of the punishment due to such crimes. "O Jeru- 
salem, Jerusalem, thou that killest the prophets, and stonest 
them which are sent unto thee, how often would I have gathered 
thy children together, even as a hen gathereth her chickens under 
her wings, and ye would not ! Behold your house is left unto 
you desolate." Matt, xxiii. 37, &c. 

Thio benevolent, as well as pathetic exclamation of our bles 
sed Lord, cannot fail to excite in the pious mind the warmest 
emotions of love to the gracious Saviour of mankind, as well 
as pity for that once chosen, but since degenerate race. Now 
often had the Almighty called upon them to return from their 
evil way, before he sent his only begotten Son into the world ? 
How often, how emphatically did the compassionate Jesus en- 
treat them to embrace the merciful terms now offered them by 
the Almighty ; and with what unconquerable obstinacy did they 
refuse the benevolent offers, and resist the most winning expres- 
sions of the divine love ! By the word " house," our blessed Sa- 
viour meant the temple, which was from that time to be left 
unto them desolate ; the glory of the Lord, which Haggai had * 
prophesied should fill the second house, was now departing from 
it. Adding, " I say unto you, Ye shall not see me henceforth, 
till ye shall say, Blessed is he that cometh in the name of the 
Lord." Matt, xxiii. 39. As if he had said, As ye have killed 
the prophets, and persecuted me whom the Father hath sent 
from the courts of heaven, and will shortly put me, who am 
the Lord of the temple, to death, your holy house shall be left - 
desolate, and your nation totally deserted by me ; nor shall you. 
§ee me any more till ye shall acknowledge the dignity of my 



urn OF CH11IST 



301 



character, and the importance of my mission, ana say with 
the whole earth, " Blessed is he that cometh in the name of the 
Lord." 

Thus did the blessed Jesus strip the scribes and pharisees of 
their hypocritical mask. He treated them with severity, because 
their crimes were of the blackest dye : and hence we should learn 
to be really good, and not flatter ourselves that we can cover 
our crimes, with the cloak of hypocrisy, from that piercing eye 
from which nothing is concealed. 

The people could not fail being astonished at these discourses, 
as they had always considered their teachers as the most right- 
eous among the sons of men. Nay, the persons themselves, 
against whom they were levelled, were confounded, because their 
own consciences convinced them of the truth of every particular 
laid to their charge. They therefore knew not what course to 
pursue ; and in the midst of their hesitation, they let Jesus de- 
part without making any attempt to seize him, or inflict on him 
any kind of punishment. 



CHAPTER XXXI. 

Our Saviour commends even the smallest act, because it proceeded 
from a truly benevolent motive.— Predicts the demolition of the 
magnificent Temple of Jerusalem, and delivers several instruct- 
ive Parables. 

Jesus, the infallible preacher of righteousness, having thus 
exposed the secret practices of the scribes and pharisees, repair- 
ed with his disciples into the court of the women, called the 
treasury, from several chests being fixed to the pillars of the 
portico surrounding the court, for receiving the offerings of 
those who came to worship in the temple. While he continued 
in this court, " he beheld how the people cast money into the 
treasury : and many that were rich cast in much. And there 
came a certain poor widow, and she threw in two mites, which 
make a farthing. And he called unto him his disciples, and 
saith unto them, Verily I say unto you, that this poor widow 
hath cast more in, than all they which have cast into the trea- 
sury. For all they did cast in of their abundance : but she of 
her want did cast in all that she had, even all her living." 
Mark, xiL 41, &c. 

Though the offering given by this poor widow was in itself 
very small, yet, in proportion to the goods of life she enjoyed, 

26 



302 



LIFE OF CHRIST. 



it was remarkably large ; lor it was all she had, even all he* 
living. In order, therefore, to encourage charity, and show 
that it is the disposition of the mind, not the magnificence of the 
offering, that attaches the regard of the Almighty, the Son of 
God applauded this poor widow, as having given more, in pro- 
portion, than any of the rich. Their offerings, though great in 
respect of her's, were but a small part of their estates ; whereas 
her offering was her whole stock. And from .his passage of the 
Gospel we should learn, that the poor, who in appearance are 
denied the means of doing charitable offices, are encouraged to 
do all they can. For how small soever the gift may be, the 
Almighty, who beholds the heart, values it, not according to 
what it is in itself, but according to the disposition with which 
it is given. 

On the other hand, we should learn from hence, that it is not 
enough for the rich that they exceed the poor in the gifts of 
charity ; they should bestow in proportion to their income ; and 
they would do well to remember, that a little given, where a 
little only is left, appears a much nobler offering in the sight ol 
the Almighty, and discovers a more benevolent and humane 
temper of mind, than sums much larger bestowed out of a plen- 
tiful abundance. 

The disciples now remembered that their Master, at the con- 
clusion of his pathetic lamentation over Jerusalem, had declared 
that the temple should not any more be favored with his presence, 
till they should say, " Blessed is he that cometh in the name of 
the Lord." 

A resolution of this kind could not fail of greatly surprising 
his disciples ; and therefore, as he was departing from that sacred 
structure, they desired him to observe the beauty of the build- 
ing ; insinuating, that they thought it strange he should intimate 
an intention of leaving it desolate ; that so glorious a fabric, 
celebrated in every corner of the earth, was not to be deserted 
rashly ; and that they should think themselves supremely happy, 
when he, as the Messiah and descendant of David, should take 
possession of it, and erect his throne in the midst of Jerusalem. 
And as they went out of the temple, one of the disciples saith 
onto him, " Master, see what manner of stones, and what build- 
ings are here." 

The eastern wall of the temple, which fronted the mount of 
Olives, whither the disciples, with their Master, were then retir- 
ing, was built from the bottom of the valley to a prodigious 
height, with stones of an incredible bulk, firmly compacted to- 
gether, and therefore made a very grand appearance, at a dis- 
tance. The eastern wall is supposed to have been the only 
remains of Solomon's temple, and had escaped when the Chal- 
deans burnt it. But this building, however strong or costly is 



LIFE OF CIIItlST. 



3031 



appeared, our Saviour told them should be totally destroyed. 

Seest thou," said he, " these great buildings ? there shall not 
be left one stone upon another that shall not be thrown down. 5 * 
Mark, xiii. 2. 

That noble edifice, raised with much labor, and at a vast 
expense, shall be razed to the very foundation. The disciples* 
therefore, when they heard their Master affirm, that not so 
much as one of these enormous stones, which had withstood the 
fury of Nebuchadnezzar's army, and survived the destructive 
hand of time, was to be left one upon another, they perceived 
that the whole temple was to be demolished, but did not suspect 
that the sacrifices were to be taken away, and a new religion 
introduced, which rendered the temple unnecessary. They, 
therefore, flattered themselves, that the fabric then standing, 
however glorious it might appear, was too small for the nu- 
merous worshippers who would frequent it, when all the nations 
of the world were subject to the Messiah's kingdom, and was, 
therefore, to be pulled down, in order to be erected on a more 
magnificent plan, suitable to the idea they had conceived of his 
future empire. Filled with these pleasing imaginations, they 
received the news with pleasure, meditating, as they walked to 
the mountain, on the glorious things which were shortly to come 
to pass. 

When they arrived on the Mount of Olives, and their Master 
had taken his seat on some eminence, from whence they had a 
prospect of the temple and a part of the city, his disciples drew 
near, to know when the demolition of the old structure was to 
happen, and what were to be the signs of his coming, and of 
the end of the world. " And as he sat upon the Mount of Ol- 
ives, the disciples came unto him privately, saying, Tell us 
when shall these things be ? and what shall be the sign of thy 
coming, and of the end of the world V Matt. xxiv. 3. 

The disciples, by this request, seem desirous of knowing what 
signs should precede the erection of that extensive empire, over 
which they supposed the Messiah was to reign ; for they still ex- 
pected he would govern a secular kingdom. They, therefore, 
connected the demolition of the temple with their Master's com- 
ing, though they had not the least notion that he was to destroy 
the nation and change the form of religious worship. 

They, therefore, meant, by " the end of the world," or, as 
the words should have been translated, " the end of the ages," 
the period of the political government then executed by heathen 
procurators ; and considered their Master's coming to destroy 
the constitution then subsisting, as a very desirable event.-— 
They also thought the demolition of the temple proper, as they 
expected a large and more superb building, proportioned to the 



504 



LIFE OF CHRIST. 



number of the Messiah's subjects, would be erected in its 
stead. 

That this is the real sense of the disciples' question, will suffi- 
ciently appear, if we consider that the disciples were delighted 
with the prospect ; whereas, if they had meant by the end of the 
world, the final period of all things, the destruction of the tem- 
ple would have exhibited to them, in their present temper of 
mind, a melancholy prospect, which they could not have beheld 
without a deep concern. 

Our blessed Saviour, therefore, was careful to convince them 
of their mistake, by telling them, that he was not come to rule 
a secular empire, as they supposed, but to punish the Jews for 
their perfidy and rebellion, by destroying both their temple and 
nation. " Take heed," said he, " that no man deceive you. 
For many shall come in my name, saying, I am Christ ; and 
shall deceive many." 

This caution was far from being unnecessary, because, 
though the disciples were to see their Master ascend into hea- 
ven, they might take occasion from the prophecy, to think that 
he would appear again on earth, and, therefore, be in danger 
of seduction by the false Christs that should arise. " And ye 
shall hear of wars and rumors of wars : see that ye be not 
troubled, for all these things must come to pass ; but the end is 
not yet." Before this nation and temple are destroyed, terrible 
wars will happen in the land ; " For nation shall rise against 
nation, and kingdom against kingdom ; and there shall be fam- 
ines, and pestilences, and earthquakes in divers places." Matt. 
xxiv. 7. 

These are the preludes of the important event, forerunners ol 
the evils which shall befall this nation and people. At the same 
time you shall meet with hot persecutions ; walk, therefore, cir- 
cumspectly, and arm yourselves both with patience and fortitude, 
that ye may be able to perform your duty, through the whole 
course of these persecutions ; for ye shall be brought before the 
great men of the earth, for my sake. " But when they shall 
lead you, and deliver you up, take no thought before-hand what 
ye shall speak, neither do ye premeditate ; but whatsoever shall 
be given unto you in that hour, that speak you ; for it is not ye 
that speak, but the Holy Ghost." Mark, xiii. 11. 

During this time of trouble and confusion, he told them the 
perfidy of mankind should be so great towards one another, that 
" brother shall betray the brother to death, and the father the 
son ; and children shall rise up against their parents, and shall 
cause them to be put to death." The unbelieving Jews, and 
apostate Christians, shall commit the most enormous and inhu- 
man crimes. It is, therefore, no wonder that the perfidy and 
wickedness of such pretended Christians, should discourage 



DESTRUCTION OF THE TEMPLE FORETOLD, 
page 303. J 




LIFE OP CHRIST. 



305 



many disciples, and greatly hinder the propagation of the Gos- 
pel. Bat he who supports his faith, during these persecutions, 
and is not led astray by the seduction of false Christians, shall 
escape that terrible destruction, which like a deluge, will over- 
flow the land. 

And when Jerusalem shall be surrounded with armies, pagan 
armies, bearing in their standards the images of their gods, the 
• 4 abomination of desolation," mentioned by the prophet Daniel : 
then let him who readeth the predictions of that prophet under- 
stand, that the end of the city and sanctuary, together with the 
* ceasing of sacrifices and oblations there predicted, is come, and 
consequently the final period of the Jewish polity. 

" Then let them which are in Judea flee to the mountains, and 
let them which are in the midst of it depart out." Luke, xxi. 21. 
" Let him which is on the housetop not come down to take any 
thing out of his house. Neither let him which is in the field re- 
turn back to take his clothes." Matt, xxi v. 17, 18. Then shall 
be fulfilled the awful predictions of the prophet Daniel, and the 
dreadful judgments denounced against the impenitent and unbe- 
lieving. 

In those days of vengeance, the women who are with child, 
and those who have infants hanging at their breasts, shall be 
particularly unhappy, because they cannot flee from the im- 
pending destruction. " But pray ye that your flight be not in 
the winter," when the badness of the roads, and the rigor of the 
season, will render speedy travelling very troublesome, if not 
impossible; "neither on the sabbath-day," when you shall 
think it unlawful. " For then shall be great tribulation, such 
as was not since the beginning of the world to this time, no, 
nor ever shall be." This is confirmed by what Josephus tells 
us, that no less than eleven hundred thousand perished in the 
siege. 

The heavenly prophet add 3d, that except the days of tribu- 
lation should be shortened, lone of the inhabitants of Jerusa- 
lem and Judea, of whom he was speaking, should escape de- 
struction : in confirmation of which, Josephus tells us, that the 
quarrels which raged during the siege, were so fierce and obsti- 
nate, that both within the walls of Jerusalem, and without in the 
Eieighboring country, the whole land was one continued scene 
of horror and desolation . and, had the siege continued much 
longer, the whole nation of the Jews had been totally destroyed, 
according to our Lord's prediction. " But," added our blessed 
Saviour, " for the elect's sake, whom he hath chosen, he hath 
shortened the days." By the elect are meant, such of the Jews 
as had embraced the doctrines of the Gospel, and particularly 
those who were brought in with the fulness of the Gentiles. 

26* 



306 



LIFE OP CHRIS*? 



As it is natural, in time of trouble, to look with eager expec- 
tation for a deliverer, our blessed Saviour cautioned his disciples 
not to listen to any pretences of that kind, as many false Christs 
would arise, and deceive great numbers of the people. A pre- 
diction that was fully accomplished, during the terrible siege of 
Jerusalem by the Romans ; for Josephus tells us, that many arose, 
pretending to be the Messiah, boasting that they would deliver 
the nation from all its enemies. And the multitude, always too 
prone to listen to deceivers, who promise temporal advantages, 
giving credit to those deceivers, became more obstinate in their 
opposition to the Romans, and thereby rendered their destruction 
more severe and inevitable. 

And what still increased the infatuation of the people, was 
their performing wonderful things during the war ; and accord- 
ingly Josephus calls them magicians and sorcerers. Hence we 
see the propriety of the caution given by the Son of God, who 
foretold that " they should shew great signs and wonders, inso- 
much that, if it were possible, they would deceive the very elect. 
But take heed : behold I have foretold you all things." 

And as the partisans of the false Christs might pretend that the 
Messiah was concealed awhile, for fear of the Romans, and the 
weaker sort of Christians, without this warning, have imagined 
that Christ was actually returned to deliver the nation in its ex- 
tremity, and to punish their enemies, who now so cruelly oppres- 
sed them, and that he would show himself as soon as it was pro- 
per, the blessed Jesus thought proper to caution them against this 
particular : " Wherefore, if they shall say unto you, Behold, he 
is in the desert, go not forth : behold he is in the secret cham- 
bers, believe it not. For as the lightning cometh out of the east, 
and shineth even unto the west, so shall also the coming of the 
Son of man be." Matt. xxiv. 26, &c. 

The coming of the Son of man shall be like lightning, swift 
and destructive. But he will no come personally, his servants 
only shall come, the Roman armi s who, by his command, shall 
destroy this nation, as eagles devo xr their prey. 

Having thus given them a particular account of the various 
circumstances which should precede the destruction of Jerusalem, 
he next described that catastrophe itself, in all the pomp of lan- 
guage and imagery made use of by the ancient prophets, when 
they foretold the destruction of cities and kingdoms. " But in 
those days, after that tribulation, the sun shall be darkened, and 
the moon shall not give her light : and the stars of heaven shall 
fall, and the powers that are in heaven shall be shaken." Mark, 
xiii. 24, &c. " And upon the earth distress of nations, with 
perplexity, the sea and the waves roaring : men's hearts failing 
them for fear, and for looking after those tilings which are com- 
ing on the earth." Luke, xxi. 25, &c. 



LIFE OF CHRIST. 



307 



By these lofty and figurative expressions, the decaying of alt 
the glory, excellency and prosperity of the nation, and the in 
trod action of universal sadness, misery and confusion, are beau- 
tifully described. The roaring of the sea and the waves, may 
justly be considered as metaphorical, as the signs in the sun, in 
the moon, and in the stars are plainly so, and by the powers of 
heaven are meant the whole Jewish polity, government, laws and 
religion, which were the work of heaven : these, our Lord tells 
us, should be shaken, or rather dissolved. 

As the disciples had, in conformity to the repeated questions 
of the pharisees, during his ministry, asked what should be the 
sign of his coming ; our blessed Saviour told them, that after the 
tribulation of those days, when the sun should be darkened, and 
all the enemies of the Messiah should mourn, they should sec the 
accomplishment of what Daniel foretold, by the figurative expres- 
sion of the Son of man coming in the clouds of heaven : for 
they should behold the signal punishment executed on the Jewish 
nation by the Roman armies sent for that purpose, and by the 
decree and permission of heaven. " Then shall appear the sign 
of the Son of man in heaven : and then shall all the tribes of 
the earth mourn, and they shall see the Son of man coming in 
the clouds of heaven, with power and great glory." Matt. 
xxiv. 30. 

Then were the followers of Christ to be delivered from the 
oppression under which they had long groaned, and openly honor- 
ed before the whole earth: and on this may true believers rest, 
because it is founded on eternal truth. " Verily, I say unto you, 
This generation shall not pass, till all these things be fulfilled. — 
Heaven and earth shall pass away, but my words shall not pass 
away." Matt. xxiv. 34, 35. 

Whosoever shall compare the prediction of our Saviour with 
the history Josephus wrote of the war, cannot fail of being 
struck with the wisdom of Christ, and acknowledging that his 
prediction was truly divine : for as the Jewish nation was at 
this time in the most flourishing state, the events here foretold 
appeared altogether improbable. Besides, the circumstances 
of the destruction are very numerous and surprisingly great : 
and the whole delivered without any ambiguity. It is therefore 
a prophecy, of such a kind as could never have been uttered by 
any impostor, and consequently the person who delivered it was 
acquainted with the secret counsels of heaven, and w T as truly 
divine. 

Many cavillers against the Christian religion have asked, 
why Christ should order his disciples not to flee from Jerusa- 
lem, till they saw it encompassed with the Roman army, when 
it would then be impossible for them to make their escape ^ 
But persons, before they propose such questions, would do we*. 



M)8 



LIFE OF CHRIST. 



to lead attentively the history Josephus has given us of these 
terrible calamities ; because they would there find a solution to 
the difficulty. That historian tells us, that Cestius Gallus sur- 
rounded the city with his army, and at a time when he could 
easily have taken the city, suddenly withdrew his forces, with- 
out any apparent reason. He adds, that as soon as the siege 
w T as raised, many eminent persons fled from it, as from a sinking 
ship. In all probability many of these were Christians, who 
being warned by this prophecy of their great Master, saved 
themselves by flight, as he had directed. Thus we see what 
frivolous objections are made by the free-thinkers of our age 
against the truth of the sacred writings, and how easily they are 
answered. 

Having thus beautifully, but awfully, described this important 
and striking event, the blessed Jesus assured his disciples, that 
it would be very unexpected, and thence urged the necessity of 
a watchful vigilance, lest they should be surprised, and have a 
share in those calamities. " But as the days of Noe were* so 
shall also the coming of the Son of man be." Matt. xxiv. 37. 
" Watch ye therefore ; for ye know not when the master of the 
house cometh ; at even, or at midnight, or at the cock crowing, 
or in the morning ; lest coming suddenly, he find you sleeping." 
Mark, xiii. 35, 36. 

It was natural, as men were to undergo, at the destruction of 
Jerusalem, nearly the same miseries, and as the passions which 
its approach would raise in their minds were similar to those 
which will happen at the destruction of the world and the gene- 
ral judgment ; it was natural, I say, for our blessed Saviour, on 
this occasion, to put his disciples in mind of that judgment, and 
to exhort them to the faithful discharge of their duty, from the 
consideration of the suddenness of his coming to call every 
individual to account after death : — " Therefore, be ye also 
ready ; for in such an hour as ye think not the Son of man 
cometh. Who then is a faithful and wise servant, whom his 
Lord hath made ruler over his household, to give them meat in 
due season ? Blessed is that servant, whom his Lord, when he 
cometh, shall find so doing. Verily, I say unto you, that he 
shall make him ruler over all his goods." Matt. xxiv. 44, &c. 
As if he had said, You, who are ministers of religion, ought to 
be particularly attentive in discharging the important trust com- 
mitted to your care ; you are the stewards to whom are intrusted 
the whole household of the church ; and you would do well to 
remember, that your example will have a great effect upon the 
minds of those employed under you. It is your duty to be 
well acquainted with the stores of evangelical truths, and to 
understand how they may be applied to the best advantage ; 
you should also be careful to know the characters of the di£areni 



THE WISE AND FOOLISH VIRGINS, 
page 309. 




"Afterwards came also the other virgins, saying, Lord, Lord, open to us. 
But he answered and said, verily 1 say unto you, I know you not," — Matt. 
xxv. 11, 12. 



LIFE OF CTIR.TST. 



300 



persons under your directions, that you m&y be able to give every 
-one of them a portion of meat in due season ; and if I find you 
thus employed at my coming, I will reward you with the joys of 
my kingdom, even as an earthly master bestows particular 
marks of respect on such servants as have been remarkably faith- 
ful in any important trust. 

But on the other hand, if you are not true to the trust reposed 
in you ; if you pervert your office and watch not over the souls 
committed to your care, I will come unto you unexpectedly, and 
make you dreadful examples of mine anger, by the severe pun- 
ishments which I will inflict upon you. " But and if that evil 
servant shall say in his heart, My lord delayeth his coming, and 
shall begin to smite his fellow servants, and to eat and drink with 
the drunken : the lord of that servant shall come in a day when 
he looketh not for him, and in an hour that he is not aware of ; 
and shall cut him asunder, and appoint him his portion with the 
hypocrites : there shall be weeping and gnashing of teeth." 
Matt. xxiv. 48, &c. 

Having thus generally prescribed the future state of retribu- 
tion, our Lord passed to the consideration of the general judg- 
ment, when those rewards and punishments should be distributed 
in their utmost extent. This could not fail of animating his 
disciples to a rigorous discharge of their duty; and the striking 
representation of the last judgment he has here given, must 
greatly tend to rouse the consciences of men from their lethargy, 
and lead them to consider before it be too late, " the things which 
belong to their peace." 

Then shall the kingdom of heaven, the gospel-kingdom, in 
the last dispensation of it, when the kingdom cf grace is going 
to be swallowed up in the kingdom of glory, " be likened unto 
ten virgins which took their lamps, and went forth to meet the 
bridegroom, and five of them were wise, and five of them were 
foolish." They that were foolish took their lamps, but put no 
oil in their vessels ; while the wise, as an instance of their pru- 
dence and foresight, took both their lamps, and oil in their 
vessels, knowing that it was uncertain when the bridegroom 
would arrive, and that they might in all probability, wait long 
for his coming. Nor were they mistaken : for the bridegroom 
did not come so soon as they expected. And while he tarried, 
they all slumbered and slept ; and at midnight there was a great 
cry made, " Behold, the bridegroom comcth, go ye out to meet 
him : then all those virgins arose and trimmed their lamps ; 
and the foolish said unto the wise, Give us of your oil, for our 
lamps are gone out, But the wise answered, saying, not so, 
lest there be not enough for us and you ; but go ye rather to 
them that sell, and buy for yourselves. And while they went 
to buy, the bridegroom came ; and they that were ready went in 



310 



LIFE OP CHRIST. 



with him to the marriage, and the door was shut. Afterwards 
came also the other virgins, saying, Lord, Lord, open to us. 
But he answered and said, Verily, I say unto you, I know you 
not. Watch, therefore, for ye know neither the day, nor the 
hour, wherein the Son of man cometh." Matt xxv. 6, 7, &c. 

In order to understand this parable, we must remember, that 
it alludes to eastern people. It was usual with them for the 
bridegroom to bring his bride home in the evening, sooner or 
later, as circumstances might happen ; and that they might be 
received properly at his house, his female acquaintance, espe- 
cially those of the younger sort, w r ere invited to come and wait 
with lamps, till some of his retinue, despatched before the rest, 
informed them that he was near at hand ; upon which they trim- 
med their lamps; went forth to welcome him, and conduct 
him with his bride into the house ; for which they w^ere honor- 
ed as guests, at the marriage feasts, and shared in the usual fes- 
tivities. 

To ten such virgins our blessed Saviour compares all those to 
whom the Gospel is preached, because this was the general num- 
ber appointed to wait on the bridegroom ; and to these all Chris- 
tian professors may be likened, who taking their lamp of Chris- 
tian profession, go forth to meet the bridegroom ; that is, pre- 
pare themselves as candidates for the kingdom of heaven, and 
desire to be admitted with Christ, the celestial bridegroom, into 
the happy mansions of immortality. 

We must remember, that there always was, and always will 
be, a mixture of good and bad in the church, till the great day 
of separation arrives. The weakness of the foolish is represent- 
ed by their taking no oil in their vessels, with their lamps ; that 
is, the foolish Ch istians content themselves with the bare lamp 
of a profession, and never think of furnishing it with the oil of 
divine grace, the fruit of which is a life of holiness. Whereas 
the wise, well knowing that a lamp, without the supply of oil, 
would be speedily extinguished ; that faith, without love and ho- 
liness, will be of no consequence, take care to supply themselves 
with a sufficient quantity of the divine grace, and to display in 
their lives the works of love and charity. While all those vir- 
gins, though differently supplied, waited the coming of the bride- 
groom, all slumbered and slept ; that is, all Christians, both 
good and bad, the sincere and the hypocrite, all lie down to- 
gether in the sleep of death ; and while the bridegroom delays 
his coming, slumber in the chambers of the dust. 

The Jews have a tradition, that Christ's coming to judgment 
will be at midnight, which agrees with that particular in the 
parable, " at midnight there was a cry made, Go ye out to meet 
him." But however this be, whether he will come at midnight, 
or in the morning, it will be awfully sudden and alarming 



LIFE OF CHRIST 



311 



The great cry will be heard to the end of the earth ! the trumpet 
shall sound, and the mighty archangel's voice pierce even the 
bowels of the earth, and the depths of the ocean : " Behold the 
bridegroom cometh, go ye out to meet him." 

The graves, both earthly, and waterly, must surrender their 
clayey tenants, and all will then begin to think how they may 
prepare themselves to find admittance to the marriage supper of 
the Lamb. " Then all those virgins arose and trimmed their 
lamps." But the foolish soon perceived their folly : their lamps 
were gone out, totally extinguished, and they had no oil to sup- 
port the flame ; in like manner the hypocrite's hope shall perish. 
But the wise were in a much happier condition ; they had oil in 
their vessels sufficient for themselves, but none to spare; for 
when the foolish virgins would have procured some from them, 
they denied their request, fearing there would not be enough for 
both. 

There are here beautifully represented nominal and sincere 
Christians. The former having only the bare lamp of a profes- 
sion, and who have not been solicitous to gain the oil of divine 
grace, by a constant use of the means assigned, will fare like 
the foolish virgins. While the latter, whose hearts are stocked 
with divine oil, will, like the wise virgins, enter into the joy of 
their Lord. 

But the foolish, going to purchase oil, missed the bridegroom, 
and behold " the door was shut." They at last, however, reach- 
ed the gate, and with great importunity cried, "Lord, Lord, 
open unto us." But he answered and said, " Verily, I say unto 
you, I know you not." As you denied me on earth, I deny you 
now ; depart from me, for I know you not ! How justly, there- 
fore, did our blessed Saviour bid us all " watch," that we may be 
found ready whenever he cometh ; or commands, by the king of 
terrors, our attendance before his judgment seat. Let us not 
refuse this kind invitation, of being constantly prepared to meet 
the heavenly bridegroom : let us fill our lamps with oil, that we 
may be ready to follow our great master into the happy mansions 
of the heavenly Canaan. 

But, as this duty was of the utmost importance, our blessed 
Saviour, to show us more clearly the nature and use of Christian 
watchfulness, to which he exhorts us at the conclusion of the 
parable of the ten virgins, added another, wherein he represented 
the different characters of a faithful and slothful servant, and the 
difference of their future acceptation. 

This parable, like the former, is intended to stir us up to a 
xealous preparation for the coming of our Lord, by diligence in 
the discharge of our duty, and by a careful improvement of our 
souls in holiness ; and at the same time to expose the vain pre- 
tences of hypocrites, and to demonstrate, that fair speeches and 



312 



LIFE OF CHRIST 



outward form, without the power of godliness, will be of no ser- 
vice in the last day of account. 

The Son of man, said he, may, with respect to his final com- 
ing to judge the world, be likened unto " a man travelling into a 
far country, who called his own servants, and delivered unto 
them his goods. And unto one he gave five talents, to another 
two, and to another one ; to every man according to his sev- 
eral ability: and straightway took his journey." Matt. xxv. 
14, 15. 

Immediately on his master's departure, he that had received 
the five talents lost no time, but went and traded with the same, 
and his increase was equal to his industry and application ; he 
made them other five talents. He that had received two talents 
did the same, and had equal success. But he that received one, 
very unlike the conduct of his fellow servants, went his way, 
digged in the earth, and hid his lord's money, idle, useless, unem- 
ployed, and unimproved. 

After a long time, and at an hour when they did not expect 
it, the lord of those servants returned, called them before him, 
and ordered them to give an account of their several trusts. 
Upon which he that had received five talents, as a proof of his 
fidelity produced other five talents, saying, " Lord, thou deliver- 
edst unto me five talents, behold I have gained besides them five 
talents more." Matt. xxv. 20. His lord, highly applauding his 
industry and fidelity, said to him, " Well done, thou good and 
faithful servant ; thou hast been faithful over a few things ; I will 
make thee a ruler over many things ; enter thou into the joy of 
thy Lord." Matt. xxv. 21. 

In like manner also, he that had received two talents declared 
he had gained two others ; upon which he was honored with the 
same applause, and admitted into the same joy with his fellow 
servant ; their master having regard to the industry and fidelity 
of his servants, not to the number of the talents only, but the 
greatness of their increase. 

After this, he that had received the one talent came, and, witk 
a shameful falsehood, to excuse his vile indolence, said, " Lord, 
I knew thee that thou art an hard man, reaping where thou hast 
not sown, and gathering where thou hast not strewed ; and I 
was afraid, and went and hid thy talent in the earth ; lo, there 
thou hast that is thine." Matt. xxv. 24, 25. 

This perversion of even the smallest portion of grace greatly 
excited the resentment of his lord, who answered, " Thou wick- 
ed and slothful servant, thou knewest that I reap where I sowed 
not, and gather where I have not strewed ; thou oughtest, there- 
fore, to have put my money to the exchangers, and then, at my 
coming, I should have received mine own with usury. Take, 
therefore, the talent from him, and give it unto him which hath 



LIFE OF CHRIST. 



aid 



ten talents. For unto every one that hath shall be given, and he 
shall have abundance : but from him that hath not shall be taken 
away even that which he hath. And cast ye the unprofitable ser- 
vant into outer darkness ; there shall be weeping and gnashing of 
teeth." Matt xxv. 26, &c. 

Such is the parable of the talents, as delivered by our blessed 
Saviour ; a parable containing the measure of our duty to 
God, and the motives that enforce it, all delivered in the plain- 
est and simplest allusion. But its views are so extensive and 
affecting, that while it instructs the meanest capacity, it enga- 
ges reverence and attention from the greatest, and strikes an 
impression on the most improved understanding. We are t& 
consider God as our Lord and Master, the author and giver of 
every good gift, and ourselves as his servants or stewards, whc> 
in various instances and measures, have received from his good- 
ness such blessings and abilities, as may fit us for the several sta- 
tions and offices of life to which his providence appoints us. But 
then we are to observe, that these are committed to us as a trust 
or loan, for whose due management we are accountable to the 
donor. 

If we faithfully acquit ourselves of this probationary charge, 
we shall receive far greater instances of God's confidence and 
favor : but if we are remiss and negligent, we must expect to feei 
his resentment and displeasure. 

A time will come, and how near it may be none of us can tell, 
when our great Master will demand a particular account of every 
talent he hath committed to our care. This time may, indeed, be 
at a distance : for it is uncertain when the king of terrors will re- 
ceive the awful warrant to terminate our existence here below ; 
yet it will certainly come, and our eternal happiness or misery 
depends upon it : so that we should have it continually in our 
thoughts, and engrave it as with the point of a diamond, on the 
tables of our hearts. 

We learn from this instructive parable, that infinite wisdom 
hath entrusted men with different talents, and adjusted them to 
the various purposes of human life. But though the gifts ol 
men are unequal, none can, with justice, complain ; since what- 
ever is bestowed, be it more or less, is a favor entirely unmer- 
ited. 

Each then should be thankful, and satisfied with his portion ; 
and, instead of envying the more liberal endowments of others, ap- 
ply himself to the improvement of his own. And it should be at- 
tentively observed, that the difficulty of the task is in proportion t» 
the number of talents committed to each. He who had received 
five was to gain other five ; and he who had received two, was to 
account for other two. 



27 



314 



LIFE OP CHRIST. 



Surely then, we have no reason to complain if our master has 
laid on us a lighter burden, a more easy and less service, than 
what he has on others. Especially as our interest in the favor of 
the Almighty, does not depend on the number of our talents, but 
on our diligence and application in the management of them : so 
that the moral design of this parable is, to engage our utmost at 
tention, to improve such talents as our heavenly Father has 
thought proper to bestow upon us. 

By these talents are principally meant, the communication 
and graces of the Holy Spirit, which God bestows in different 
measures, " dividing to every man severally as he will." And 
subordinate to these are all the means, opportunities, and abil- 
ities to exercise or improve their grace ; all the advantages of 
station, fortune, education, and whatever may enable us to do 
good ; for we, having received all we enjoy from God, are 
strictly obliged to promote the wise ends for which he bestows 
his favor. And here let us take a short and imperfect view of 
what God has done for us. He has given us reason and under- 
standing to discern good from evil, and inquire into the causes, 
relations, and consequences of things, to collect from them 
proper rules of judgment and action. Indeed, since the fall 
this faculty has been much obscured ; but still if remains a 
universal gift of God to men ; and though not equa.1 in all, yet, 
it is given to every man in such measure, as is sufficient for 
their direction. In the knowledge of our duty, and the pursuit 
of our happiness, God has, by the Gospel, so graciously supplied 
the defect of reason, that the weakest understanding may know 
how to be happy ; such assistances of divine grace attend every 
Christian, if he will apply to God for it, as may enable him 
to direct his inclinations, govern his passions, and subdue his 
corrupt affections. These talents of nature are in some de- 
gree common to all men ; and by the improvement of that grace 
which is conferred on every one, all have sufficient to conduct 
them through the several stages of life, if they will use but 
proper diligence and application." But regard must be had to 
all the means for cultivating those gifts of nature and grace, 
such as all opportunities of instruction, the ministry, and ordi 
nances of religion, the reproofs and examples of good men, the 
occasions offered and the abilities given for the exercise of vir- 
tue. All these are talents, or gifts of God, deposited with us, 
to be diligently made use of, and for which we are accountable 
to him. 

We shall therefore proceed to show what duty is required 
from us, in the improvement of these talents. It is here sup- 
posed, that these talents are improvable, or otherwise they 
would be of no use or value ; and indeed we are bound, by the 
command of God, who has threatened to inflict severe penal- 



LIFE OF CHRIST. 



315 



ties if we neglect to improve them. And if they are not 
improved they will not continue long with us, but be lost ; the 
finest parts and capacities, without proper culture, will make 
but a mean and contemptible figure. No knowledge can be 
preserved without use and exercise, and the same holds with 
regard to moral accomplishments. It requires great care and 
attention to form a virtuous habit, but much more to preserve it 
m its vigor. Unless we co-operate with the motions of God's 
grace, and cultivate it by use and application, ?ts impressions 
will gradually wear out, and be lost. " The Spirit of God 
will not always strive with man." He gives us a stock to man- 
age, equal to the service he expects from us ; but if we are 
slothful and negligent, and will not apply it to the purposes for 
which it was given, he will recall the useless gift. " Take 
from him," says he, " the talent, and give it to him that hath 
ten talents." Let us, therefore, diligently improve every talent 
committed to us, because this will be required of us, in the day 
of accounts. Happy the man who has improved his talents on 
earth ! What this improvement, implies, and how we may cu S - 
charge this duty, is an inquiry of the nearest concern to us. 
The proper improvement of all God's gifts is, the employing 
them so as may best promote his glory. 

This is the end the Almighty has proposed in our creation ; 
in all the powers he has endued us with, in all the aids of 
grace he has vouchsafed us. Whatever other improvements we 
make of them will not profit us, nor be admitted as any proof 
of our fidelity, in the day of reckoning. We may cultivate our 
understanding by learning and study, and extend our knowledge 
through all the subjects of human inquiry ; but if our end be 
only to gratify our curiosity or our vanity, we are not serving 
God, but ourselves ; we may increase our portion of God's 
outward gifts, but if we only apply them to enlarge our own 
conveniences, we are not making the improvements our Master 
expects ; we may take pleasure in our knowledge and fortune, 
rejoice in them as our portion and instrument in our present 
situation ; but we must still remember, that in our reckoning 
with God, all these improvements of our capacities and abilities 
will be added to our account. And the only use God will 
admit us to ^et in balance of our debt to him, is to employ 
them as means of increasing and multiplying our virtues, or as 
instruments of exercising them in the work of piety and reli- 
gion. 

From hence we may infer that there will be degrees of future 
glory and happiness, proportioned to our eminence in the divine 
Life, and the service we have done to the cause of Christ. 

Dreadful will be his curse, who has squandered away the 
stock itself; suffered his gifts to perish for want of use; or ? by 



316 



LIFE OF CHRIST. 



abusing them to the service of sin, has provoked the Almighty 
to take them from him. 

How shall the prodigal recall the fortune he has spent, and 
appease the anger of his judge ? The terrors of the Lord may 
justly affright him ; but it should not extinguish his endeavors 
ki despair. He has lost many excellent talents ; but he who 
gave can restore. Indeed, the most circumspect piety will, in 
the great day of accounts want much to be forgiven : and must 
expect his reward from the mercy of his judge, not from the 
merit of his service. Let us then do all in our power to bring 
forth fruits meet for repentance. For though the awful day of 
the Lord may be at a great distance, yet the time allotted us to 
prepare for it is limited by the short space of human life. The 
night of death cometh when no man can work. To-day, there- 
fore, while it is called to-day, let us be diligent in the work of 
the Lord, correct our errors, and finish what is imperfect, that we 
may obtain his approbation, and make our calling and election 
sure. 

T »Ve shall now proceed to the third parable delivered at the 
same time by the blessed Jesus, namely, that of the last judg- 
ment. " When the Son of Man," said he, " shall come in his 
glory, and all the holy angels with him, then shall he sit upon 
the throne of his glory. And before him shall be gathered all 
nations ; and he shall separate them, one from another, as a 
shepherd divideth his sheep from the goats ; and he shall set the 
sheep on his right hand, but the goats on the left." Matt. xxv. 
31. It is common, in the Old Testament, to compare good 
men to sheep, on account of their innocence and usefulness ; and 
wicked men to goats, for their exorbitant lusts. Our blessed 
Saviour, however, does not pursue the allegory farther, but de- 
scribes the remaining, and indeed the greatest part of this awful 
scene, in terms perfectly simple : so that though the sense be pro- 
found, it is obvious. 

Here the judgment of all nations, Gentiles, as well as Chris- 
tians, is exhibited ; and the particulars on which these awful tri- 
als are to proceed, displayed by the great judge himself. 

Here we learn, that we shall be condemned or acquitted, ac- 
cording as we have neglected or performed works of charity ; 
works which flow from the great principles of faith and piety, 
and which the very heathens are, by the light of nature invited 
to perform. But we must not understand that such works mer- 
ited this favor from the Judge ; no, all who are acquitted at that 
day, whether heathens or Christians, shall be acquitted solely on 
account of the righteousness of Christ, the true, the only merito- 
rious cause. 

Good men can at best but consider their present state as a 
banishment from their native country. A state in which they 



LIFE OP CHRIST. 



are often exposed to innumerable temptations, to persecutions, 
tc poverty, to reproach, to contempt. But the consideration 
that they are travelling towards the heavenly Jerusalem, a city 
prepared for them when the foundations of the world were laid, 
will be abundantly sufficient to support their spirits, and render 
them " more than conquerors." The glory laid up for them in 
the mansions of eternity, and which the great Judge will, at the 
awful day of accounts, confer upon them, will animate them to 
bear the violence of their oppressors, and even defy the malice 
of men and devils. Nay, they will behold with contempt the 
flourishing prosperity of the wicked, and look forward to that 
glorious and immortal crown, which will be given them by their 
great Redeemer. " Then shall the king say unto them on his 
right hand, Come, ye blessed of my Father, inherit the king- 
dom prepared for you from the foundation of the world. For I 
was an hungered, and ye gave me meat : I was thirsty, and ye 
gave me drink : I was a stranger, and ye took me in : naked and 
ye clothed me : I was sick, and ye visited me : I w r as in prison, 
and ye came unto me." Matt, xxv. 34, &c. 

The enraptured and amazed soul shall then ask, with great 
reverence and humility, when they performed these services f 
as they never saw him in want, and therefore could not assist 
him. " Lord, when saw we thee an hungered, and fed thee ? or 
thirsty, and gave thee drink ? When saw we thee a stranger, 
and took thee in ? or naked, and clothed thee ? Or when saw 
we thee sick or in prison, and came unto thee ? And the king 
shall answer and say unto them, Verily, I say unto you, inas 
much as ye have done it unto one of the least of these my breth- 
ren, ye have done it unto me." Matt. xxv. 37, &c. This is tru- 
ly astonishing ! The united wisdom of men and angels could 
never have discovered a more proper method to convey an idea 
of the warmth and force of the divine benevolence to the sons of 
men, or offer a more forcible motive to charity, than that the 
Son of God should, from his seat of judgment, in presence of 
the whole race of mankind, and all the hosts of blessed spirits 
from the courts of heaven, declare that all good offices done to 
the afflicted are done to himself. 

During the time of his dwelling with human nature in this vale 
of tears, he suffered unspeakable injuries and afflictions : and, 
therefore, considers all the distressed virtuous as members of his 
body, loves them with the utmost tenderness, and is so greatly 
interested in their welfare, that he rejoices when they are happy, 
and grieves when they are distressed. 

Perhaps the true reason why the grand inquiry shall rest sole- 
ly on the performance of duties is, that men, generally speaking, 
consider the neglect of duties as a matter of no great conse- 
quence, but dread the commission of crimes. And hence it 

21* 



318 



LIFE OF CHRIST. 



happens, that while they keep themselves free from the latter 
they easily find excuses for the former. And as there is not a 
more pernicious error, with regard to religion and morality, 
than this, the blessed Jesus thought proper to give such an ac- 
count of the judgment as should prove the most solemn caution 
against it. 

But as the inquiry turns wholly on the performance of the 
duties of charity, it has been asked, why these duties only are 
mentioned, and no notice taken of the duties of piety ; though 
the judge himself, upon another occasion, declared these to be 
of more importance than the duties of charity, so highly ap- 
plauded in this parable ? But those who ask this question, 
would do well to remember, that piety and charity cannot sub- 
sist separately ; piety, and its origin faith, always producing 
charity ; and charity, wherever it subsists, necessarily pre-sup- 
posing piety. 

The connexion between piety and charity will evidently ap- 
pear, if it be considered, that no man can be truly benevolent 
and merciful, without loving those dispositions. Consequently 
he must love benevolence in God, that is, he must love God ; for 
piety or the love of God, is nothing else but the regard we cher- 
ish towards God on account of his perfections. 

Piety and charity being thus essentially connected together, 
it is abundantly sufficient to examine the conduct of men, with 
regard to either of those graces. In the parable, the inquiry is 
represented as turning upon the duties of charity, perhaps, be- 
cause in this branch of goodness, there is less room for self-de- 
ceit than in the other. It is common for hypocrites by a pre- 
tended zeal in the externals of religion, to make specious preten- 
ces to extraordinary piety, and at the same time are totally 
deficient in charity ; are covetous, unjust, rapacious, and proud, 
and consequently destitute of all love for their Creator. But 
none can assume the appearance of charity but by feeding the 
hungry, clothing the naked, relieving the distressed, and per- 
forming other benevolent offices to their brethren. 

The work of charity may, indeed, in some particular cases, 
flow from other principles than those of a pious and benevolent 
disposition, as from vanity, or even views of interest ; but then 
it should be remembered, that a common degree of hypocrisy 
will hardly engage men to undertake them ; they are by far too 
weighty duties to be sustained by those false principles, and, 
therefore, are seldom counterfeited. Consequently, wherever a 
genuine, extensive, and permanent charity is found, we may con- 
clude, that there the love of God reigns in perfection. 

Hence we learn that all pretences to goodness, without a prin- 
ciple of grace wrought in the heart, avail nothing in point of 
eternal salvaiion. At the same time, if we consider it in its full 



LIFE OP CHRIST. 



319 



light, it will give us no reason to think well of ourselves, if we 
are wanting in our duty to God ; and that we should not only 
be charitable, but grateful also, just, temperate, and blameless, 
in all our dealings with mankind. For we should remember 
that the duty we owe to the Almighty is no other than what is 
due to men in the like circumstances, and which it would be un- 
just in us to neglect. If consists in dispositions and actions, the 
same in kind, but different in degree, proportionate to the perfec- 
tion of the object. * 

He who loves and admires holiness, justice, and truth in men, 
cannot but love those perfections in God, that is, he must love 
God ; so, likewise, he that is truly grateful to any earthly bene- 
factor, cannot be ungrateful to one from whose bounty he receives 
all the good things he enjoys ; and since ingratitude in men is 
nothing more than forgetting the benefits received, and the bene- 
factor who conferred the favor ; how can we acquit ourselves 
from the charge of ingratitude to God ; if we forget the obliga- 
tions we lie under to him, and are at no pains to return him 
thanks ; that is, if we wholly neglect the external and internal 
exercises of devotion? 

Since, therefore, the duty we owe to God is the san 3 in kind 
with what we owe to man in like circumstances, it wh undenia- 
bly follow, that true morality can never exist where piety is want- 
ing ; and that those who pretend to morality, and are destitute of 
piety, render themselves ridiculous. 

The awful judge himself has told us, that after he nas passed 
the happy sentence on the righteous, he will pronounce the 
following sentence of condemnation upon the wicked : " Depart 
from me, ye cursed, into everlasting fire, prepared for the devil 
and his angels. For I was an hungered, and ye gave me no 
meat : I was thirsty, and ye gave me no drink : I was a stran- 
ger, and ye took me not in : naked, and ye clothed me not : 
sick, and in prison, and ye visited me not. Then shall they 
also answer him, saying, Lord, when saw we thee an hungered, 
or athirst, or a stranger, or naked, or sick, or in prison, and 
did not minister unto thee? Then shall he answer them, 
saying, Verily, I say unto you, inasmuch as ye did it not to 
one of the least of these, ye did it not to me." Matt, xxv 
41, &c. 

It is remarkable, that our blessed Saviour has told us, that 
the original design of Omnipotence was to render man happy, 
not miserable : a state of consummate felicity was formed for 
the human race, at the time they were created ; but the fire of 
hell was prepared for the devil and his angels immediately 
after their fall. And as wicked men joined with devils in their 
sin of rebellion against the Almighty, they are doomed to sh?ro 



320 



LIFE OP CHRIST. 



with them in their ptfnishinent : a punishment of the heaviest 
kind ; a punishment of devils. 

After having represented the sentences that are to be passed 
on the righteous and the wicked, our Saviour closes the parable 
in the following manner : " And these shall go away into ever- 
lasting punishment : but the righteous into life eternal." Matt* 
xxv. 46. 

Happy decision to the followers of the Lamb ! awful sentence 
to the workers of iniquity ! may it excite us to pray for that 
grace by which alone we shall obtain the latter ! 



CHAPTER XXXII. 

Our blessed Lord is anointed by a poor but pious woman. — The 
perfidious Judas consents to betray his Master. — The humble 
Jesus washes the feet of his Disciples, and foretels that Dis* 
ciple w o was to betray him into the hands of his inveterati 
enemies. 

The blessed Jesus used frequently to retire, in the evening, 
from the city to the Mount of Olives, and there spend the night, 
either in some village or the gardens, in order to avoid falling 
into the hands of his enemies. They did not, indeed, presume 
to attack him, while he was surrounded by his followers in the 
day time : but, in all probability, had he lodged within the city, 
they would have apprehended him during the darkness and silence 
of the night. 

When our blessed Saviour had finished these parables, he 
added a short account of his own death, in order to fortify his 
disciples against the greatest trial they had met with ; namely, 
the sufferings of their Master. " And it came to pass, when 
Jesus had finished all these sayings, he said unto his disciples, 
Ye know that after two days is the feast of the passover, and the 
Son of Man is betrayed to be crucified. Then assembled together 
the chief priests, and the scribes, and the elders of the people, 
unto the palace of the high priest, who was called Caiaphas, and 
consulted that they might take Jesus by subtlety, and kill him. 
But they said, Not on the feast day, lest there be an uproar 
among the people." Matt. xxvi. 1, &c. 

When the evening approached, our blessed Saviour, with his 
disciples, repaired to Bethany, and entered the house of Simon 
ihc leper, probably one who had experienced the healing effi- 
cacy of his power. But while he sat at meat, a woman, who 



LIFE OF CHRIST 



321 



had also, cbubtiess, been an object of his mercy, poured a box of 
precious ointment upon his head. 

This action displeased the disciples, who knew that their Mas- 
ter was not delighted with luxuries of any kind ; and therefore 
they rebuked the woman, imagining that it would have been more 
acceptable to the Son of God, if the ointment had been sold, and 
the money distributed among the sons and daughters of poverty 
and affliction. 

To reprove the disciples, Jesus told them, that it had pleased 
the divine Providence to order that there should always be per- 
sons in necessitous circumstances, that the virtuous might never 
want occasions for exercising their charity ; but that those who 
did not now testify their love to him would never more have the 
opportunity of doing it, as the time of his ministry was near its 
period, when the king of terrors should enjoy a shor* triumph 
over his body ; and therefore this woman had seasons* y anoint- 
ed him for his burial. And to make them sensible of their folly, 
in blaming the woman for this her expression of love to him, he 
assured them that she should be highly esteemed for this action, 
in every part of the world, and her memory live to the latest 
period of time. 

Judas Iscariot (one of the twelve, having been more forward 
than tlv* Test in condemning the woman, thought th^'/buke was 
particuh fly directed to him) stung with the guilt of his own 
conscience, arose from the table, and went immediately into the 
city to the high priest's palace, where he found the whole council 
assembled- His pa^ion would not suffer him to reflect on the 
horriu deed he was going to commit ; he immediately promised 
for the reward of thirty pieces of silver, to betray into their hands 
his Lord and Master. 

Having thus engaged with the rulers of Israel, to put into 
their hands a person who had been long laboring for their salva- 
tion, who had often invited them in the most pathetic manner, to 
embrace the benevolent terms of the Gospel, offered by the Al- 
mighty, he sought an opportunity to betray him in the absence 
of the multitude. 

Our Lord, who well knew that the time of his suffering drew 
nigh, desired, therefore, to celebrate the passover with his disci- 
ples. He was now going to finish the mighty work for which 
he came into the world ; and therefore would not neglect to ful- 
fil the smallest particular of the law of Moses. He therefore 
sent two of his disciples into the city, to prepare a lamb, and 
make it ready, for eating the passover ; telling them that they 
should meet a man, bearing a pitcher of water, who would con- 
duct them to his house, and show them a large upper room fur- 
nished, where they were to make ready for him. He was wil- 
ling in this last transaction to convince his disciples, that he 



322 



LIFE OF CHRIST. 



knew every thing that should befall him ; that his sufferings wer« 
all pre-deterrained by the Almighty, and that they were all, on 
his own account submitted unto voluntarily. 

When night approached, Jesus left Bethany ; and every thing 
being ready for him, at the time he entered into tire city, he sat 
down at the appointed hour. But knowing that his sufferings 
were now near, he told his disciples in the most affectionate 
manner, that he greatly longed to eat the passover with them 
before he suffered, in order to show them the strongest proof of 
his love. These proofs were to give them a pattern of humility 
and charity by washing their feet ; instructing them in the nature 
of his death, and a propitiatory sacrifice ; instituting the sacra- 
ment, in commemoration of his sufferings ; comforting them by 
the tender discourses recorded John, xiv. xv. xvi. in which he 
gave them a variety of excellent directions, together with many 
gracious promises ; and recommending them to the kind protec- 
tion of his heavenly Father. " With desire I have desired to 
eat this passover with you, before I suffer. For I say unto you, 
I will not any more eat thereof until it be fulfilled in the king- 
dom of God." 

Having thus spoken, he arose from the table, laid aside his 
garments like a servant, and, with all the officiousness of a • 
humble minister, washed the feet of his disciples, without dis- 
tinction, though one of them, Judas Iscariot, was a monster 01 
impiety ; that they might at once behold a conjunction of chari- 
ty, and humility, and self-denial, and indifference, represented 
by a person glorious beyond expression, their great Lord and 
Master. 

He washed their feet (according to a custom which pre- 
vailed in those hot countries both before and after meat) in order 
to show them an example of the utmost humility and conde- 
scension. 

The omnipotent Son of the Father lays every thing aside 
that he may serve his followers : heaven stoops to earth, one 
abyss calls upon another, and the miseries of man, which w r ere 
almost infinite, are exceeded by a mercy equal to the immensity 
of the Almighty. He deferred this ceremony which was a cus- 
tomary civility paid to honorable strangers at the beginning of 
their feast, that it might be preparatory to the second, which 
he intended should be a feast to the whole world, when all the 
followers of the blessed Jesus should have an opportunity, in 
a spiritual manner, of feeding on his flesh, and drinking his 
blood. 

When our ulessed Saviour came to Peter, he modestly de- 
clined it; but his Master told him, if he refused to submit im- 
plicitly to all his orders, he could have no part with him. On 
which Peter cried out, " Lord, not my feet only, but also my 



LIVE OF CHRIST. 



323 



hands and my head." Bat Jesus fold him, that the person who 
had bathed himseif had no reason to wash any part of the body 
except his feet, which he might have dirtied by walking from the 
bath. And added, Ye are all clean, as to the outward laver, but 
not as to the inward and spiritual laver : I well know that one of 
you will betray me. 

When our gracious Lord had finished this menial service, he 
asked his disciples, if they knew the meaning of what he had 
done, as the action was purely emblematical ? You truly, added 
lie, style me Master and Lord, for I am the Son of God, and 
the Saviour of the world. But if I your Master and your Lord, 
have condescended to wash your feet, you surely ought to per- 
form with the utmost pleasure, the humblest offices of charity one 
to another. I have set you a pattern of humility, and I recom- 
mend it to you. 

And certainly nothing can more effectually show us the ne- 
cessity of this heavenly temper of mind than its being recom- 
mended to us by so great an example : a recommendation, 
which in the present circumstances, was particularly seasonable ; 
for the disciples having heard their great Master declare that the 
kingdom of heaven was at hand, their minds were filled with 
ambitious thoughts. And therefore our blessed Saviour added, 
Ye need not be ashamed to follow my example in this particular ; 
for no servant can think it beneath him to condescend to perform 
those actions his lord had done before him. And therefore if 
he knows his duty, he will be happy if he practises it. He more- 
over added, that though he had called them all to the apostleship, 
and well knew the secret dispositions of every heart, before he 
chose them, they need not be surprised that one among them 
should prove a traitor, as it was done that the Scripture might 
be fulfilled : " He that eateth bread with me, hath lifted up his 
heel against me." 

As our blessed Saviour was now to be but a short time with 
his disciples, he thought proper to take his farewell of them, 
which he did in a most affectionate manner. These melancholy 
tidings greatly troubled them. They were unwilling to part 
with so kind a friend, so dear a Master, so wise a guide, and so 
profitable a teacher ; especially as they thought they should be 
left in a forlorn condition^ a poor and helpless prey to the 
rage and hatred of a blind and malicious generation. They 
seemed wil ing to die with their Lord, if that might be ac- 
cepted. Why cannot I follow thee ! I will lay down my 
life for thee ! was the language of one, and even all of them : 
but they could not support the thoughts of a disconsolate sepa- 
ration. 

Their great and compassionate Master, seeing them thus de- 
jected, endeavored to cheer their drooping spirits: "Let not 



321 



LIFE OP CHRIST. 



your hearts be troubled." Listen attentively to what 1 am go- 
ing to deliver for your consolation : " I am going to prepare a 
place for you . I will come again and receive you to myself, that 
where I am there ye may be also." A reviving admonition ! 
They were one day to meet again their dear, their affectionate 
Master, in a place where they should live together to all 
eternity. 

But death makes so vast a distance between friends, and the 
disciples then knew so little of a future state, that they seemed 
to doubt whether they should, after their parting, meet their 
great Redeemer. They neither knew the place where he was 
going, nor the way that led to his kingdom. " Lord," said they, 
" as we know not whither thou goest, how T can we know the 
way V* In answer to this question, he told them, that he was 
" the w r ay, the truth, and the light ;" as if he had said, Through 
the propitiatory sacrifice, I am about to offer, the sacred truths 
I have delivered, and the divine assistance wmich I shall here- 
after dispense, you are to obtain that happiness which I go to 
prepare for you. 

But lest all these arguments should not prove sufficient to quiet 
iheir minds, he had still another, which could not fail of success : 
" If ye love me," says he, " ye will rejoice, because I said, I go 
to the Father." Intimating that he would consider it as a proof 
of their love to him, if they ceased to mourn. They doubtless 
thought, that by grieving for his death, they expressed their lov« 
to their Master ; and it might seem strange that our Saviour 
should put so contrary an interpretation on their friendly sor- 
row, or require so unnatural a thing of them as to rejoice at his 
departure. What ! (might they think) shall w T e rejoice at so 
amiable a friend's removal from us ; or can we be glad, that he 
retires, and leaves us in this vale of misery ? No, it is impossi- 
ble ; the human heart, on so melancholy an occasion, can have 
no disposition to rejoice. 

Our blessed Saviour, therefore, adds his reason, to solve the 
seeming paradox ; because he was going to the Father : that is, 
he was going to ascend to the right hand of infinite power, 
from whence he would send them all the assistance they could 
desire. It must not, however, be supposed, that he meant by 
these words, that his disciples should not be concerned at his 
death, or that they could not love him unless they expressed a 
visible joy on this occasion. That would, indeed, have been a 
hard interpretation of their grief : he knew their grief flowed 
from love; and that if their love had not been strong, their 
sorrow had been much less. Indeed, their Master was fully 
convinced that love was the occasion of their sorrow ; and, there- 
fore, he used these arguments to mitigate it, and to direct it in a 
proper course. 



LIFE OF CHRIST. 



Nor did our Lord intend to intimate that all sorrow for so 
worthy a friend was unlawful, or an unbecoming expression of 
their love : doubtless he was not displeased to see his disciples so 
tenderly affected at his removal from them. He who shed tears 
at the grave of Lazarus, blended with sighs and groans, cannot 
be thought to forbid them wholly at his own. He therefore did 
not chide his disciples with angry reproaches, as though they had 
been entirely in the wrong, but gently reasoned with them by 
kind persuasion. " Let not your hearts be troubled," as rather 
pitying than condemning their sorrow. 

Soon after Jesus had spoken these things, his heart was great- 
ly troubled, to think that one of his disciples should prove his en- 
emy ; he complained of it at the table, declaring that one of them 
should betray him. This moving declaration greatly affected 
the disciples ; and they began every one of them to say to their 
Master, " Lord, is it I ?" But Jesus giving them no decisive an- 
swer, John, the beloved disciple, whose sweet disposition and 
other amiable qualities is perpetuated in tine peculiar love his great 
Master bore him, and was now reclining on his bosom, asked 
him, who among the disciples could be guilty of so detestable a 
crime 1 Jesus told him, that the person to whom he should give 
the sop, when he had dipped it, was he who should betray him. 
Accordingly, as soon as he had dipped the sop in the dish, he 
gave it to Judas Iscariot, saying to him, at the same time, " That 
thou doest, do quickly." 

Judas received the sop, without knowing any thing of what his 
Master had told the beloved disciple : nor did any of the disciples, 
except St. John, entertain the least suspicion that Judas was the 
person who would betray their Master. 

The innocent disciples were, indeed, so deeply affected witk 
this declaration, that one of them should betray him, that they did 
not remark the words of Jesus to his apostate disciple : but con- 
tinued to i ask him, who was the person that should be guilty of 
so unnatural a crime ? Willing, at last, to satisfy their impor- 
tunity, the blessed Jesus declared, that the person who dipped 
his hand with him in the dish should betray him. This, to the 
eleven, was a joyful declaration, but confounding in the highest 
degree to Judas. Impudent as he was, it struck him speechless, 
pointing him out plainly, and displaying the foulness of hit 
heart. 

While Judas continued mute with confusion, the blessed 
Jesus declared that his death should be brought about accord- 
ing to the decrees of heaven, though that would not, in the 
least, mitigate the crime of the person who betrayed him ; add- 
ing, " it had been good for that man if he had never been born.* 
Judas having now recovered himself a little, asserted his inno- 
cence by a question which implied a denial of the charge. Bui 

28 



326 



LI PR OF CHRIST. 



'Iliilii 



his Master soon silenced him. by positively affirming that he waa 
really the person. 

As various conjectures have been formed concerning the mo- 
tives which induced the perfidious Judas cruelly to deliver up his 
innocent Master into the hands of his enemies, it may not be im- 
proper to cite those which appear to be most probable, though 
the decision must be entirely left to the reader. 

Some are of opinion that he was induced to commit this vil- 
lany by the resentment of the rebuke given him by his Master 
for blaming the woman who came with the precious ointment, 
and anointed the head of Jesus as he sat at meat in the house 
of Simon the leper. But though this had, doubtless, its weight 
with the traitor, yet it could not, 1 think, be his only motive : 
because the rebuke was given in "general to all the disciples, 
who had, perhaps, been equally forward with him in censuring 
the woman. Nor can we imagine, even if he had been rebuked 
alone, that so mild a reproof could provoke any person, howe- 
ver wicked, to the horrid act of murdering his friend ; much 
less Judas, whose covetous disposition must have disposed him 
to bear every thing from his Master, from whom he expected 
the highest preferment, if he should openly declare himself 
the Messiah, and take the reins of government into his own 
hands. 

Others think that Judas betrayed his Master through covet- 
ousness. But, if we understand by covetousness the reward 
given by the priests, this opinion is equally defective ; for the sum 
was too small for the most covetous wretch to think equivalent 
to the life of a friend, especially when he expected from him the 
highest posts and advantages. 

Others attribute the perfidy of Judas to his doubting whether 
his master was the Messiah ; and that he betrayed him in a fit 
of despair. But of all the solutions, this is the worst founded. 
For if Judas believed his Master to be an impostor, he must 
have observed something in his behaviour which led him to form 
such an opinion of Mm : and in that case he would doubtless 
have mentioned it to the chief priests and elders, when he made 
the contract with them ; which it is plain he did not, as they 
would have reminded him of it when he came back and ex- 
pressed his remorse for what he had done. It should also be 
observed, that had Judas given them any intimations of this 
kind, they would doubtless have urged them against -our blessed 
Saviour himself, in the course of his trial, when they were at 
so great a loss for witnesses to support their accusations ; and 
against the apostles afterwards, when they reproved them for 
speaking in the name of Jesus. Besides, had Judas thought 
his Master an impostor, and proposed nothing by his treachery 
but the price he put upon his life, low cam ? he to sell him for 




LIFE OF CHRIST. 



327 



such a trifle, when lie well knew that the chief priests and rulers 
would have given him any sum rather than not have got him into 
their hands ? 

In fine, the supposition that Judas believed his Master to be an 
impostor, is directly confuted by the solemn declaration he made 
to the priests, when he declared the deepest conviction of the in- 
nocence of our great Redeemer : " I have sinned," says he, 44 in 
betraying innocent blood." 

It must be remembered that the remorse he felt for his crime, 
when he saw his master condemned, was too bitter to be endui 
ed ; so that he fled even to the king of terrors for relief. 

The Evangelist, St. John, tells us, that he was of so covetous 
a disposition, as to steal money out of our Lord's bag ; and 
hence we have sufficient reason to believe, that he first followed 
Jesus with a view of obtaining riches, and other temporal advan- 
tages, which he expected the Messiah's friends would enjoy. — 
It likewise authorizes us to think that as he had hitherto reaped 
none of these advantages, he might grow impatient under the 
delay : and the rather, as Jesus had lately discouraged all 
ambitious views among his disciples, and neglected to embrace 
the opportunity of erecting that kingdom which was offered 
him by the multitude, who accompanied him into Jerusalem, 
with shouts, and crying, Hosannah to the Son of David. His 
impatience, therefore, becoming excessive, suggested to him the 
thought of delivering his Master into the hands of the council, 
firmly persuaded that he would then be obliged to assume the 
dignity of the Messiah, and consequently be able to reward his 
followers. For as this court was composed of the chief priests, 
elders, and scribes, that is, the principal persons of the sarcedo- 
tal order, the representatives of the great families, and the doc- 
tors of the law ; the traitor did not doubt that his Master, when 
brought before so august an assembly, would assert his preten- 
sions^to the title of Messiah, prove his claim to their full con- 
viction, gain them over to his interest, and immediately enter on 
his regal dignity. And though he must be sensible that the 
measures he took to compass his intention were very offensive 
to his Master, yet he might think the success of it would pro- 
cure his pardon from so compassionate a master, and even 
recommend him to favor. In the mean time his project, how- 
ever plausible it may appear to one of his turn, was far from 
being free from difficulty : and therefore, while he revolved it 
in his own mind, many things might occur to stagger his reso- 
lution. At length thinking himself affronted by the rebuke of 
Jesus, at the time when the woman anointed the head of his 
Master, he was provoked to execute the resolution he had form- 
ed of obliging him to alter his measures. Rising, therefore, 
directly from the table, he went immediately into the city? to the 



326 



LIFE OF CHRIST 



palace of the high priest, where he found the council assembled, 
consulting how they might take Jesus by subtlety in the absence 
of the multitude. 

To them he made known his intention of delivering his Master 
into their hands ; and undertook, for a small sum of money to 
conduct a band of armed men to the place where the Saviour of 
the world usually spent the night with his disciples, where they 
might apprehend him without the least danger of a tumult. 

Some reasons may be offered in support of this opinion, con- 
cerning the motives which induced Judas to betray his Master. 
First, — From the nature of the contract : " What will ye give 
me," said he, " and I will deliver him unto you ?" He did not 
niean that he would deliver him up to be put to death ; for 
though the priests had consulted among themselves, how they 
might destroy Jesus, they had not been so abominably wicked 
as to declare their intention publicly; they only proposed to 
bring hi in to trial, for assuming the character of the Messiah, 
and to treat him as it should appear he deserved. The offer, 
therefore, which Judas made them of delivering him up, was in 
confdrmity to their declared resolutions. Nor did they under- 
stand it in any other light; for had the priests thought that 
his. klesigii in. this was to get his Master punished with death, 
they must also have thought he believed him to be an impostor : 
in which case they would, doubtless, have produced him as one of 
their principal evidences, no person being more proper. Also, 
when Judas returned to them with the money, declaring that he 
had sinned in betraying the innocent blood, instead of replying, 
What is that to us ? see thou to that ;" it was the most natural 
thing in the world to have upbraided him with the stain he had 
put upon his Master's character, by the contract they had made 
with him. 

It is true they called the money they gave him " the price of 
blood:;" but they did not mean this in the strictest sense, as 
they had neither hired Judas to assassinate his Master, nor can 
they be supposed to have charged themselves with the guilt of 
murdering him. It was only the price of blood, consequently 
being the reward they had given to the traitor, for putting it in 
their power to take away the life of Christ, under the color 
andform of public justice. Now it may be doubted whether Ju- 
das asked the money as a reward of his services. He covetously, 
indeed, kept it ; and the priests, for that reason, called it the 
price of blood. 

In short, Judas knew that the rulers could not take away the 
■life of any person whatsoever, the Romans, having deprived 
them of t l hat power, and therefore could have no design of this 
kind in delivering him up : not to mention that it was a common 
opinion among the Jews, that the Messiah could never die : an 



LIFE OF ViiHiol , 



329 



Opmion that Judas might readily embrace, having seen his Mas- 
ter raise several persons, and among the rest one who had been 
in the grave no less than four days. 

Another reason which may be assigned, in confirmation of 
this opinion, is the traitors hanging himself, when he found him 
condemned, not by the governor, but by the council, whose 
prerogative it was to judge prophets. Had Judas proposed to 
take away the life of [lis Master, the sentence of condem- 
nation passed upon him, instead of filling him with despair, 
must have gratified him, being the accomplishment of his 
project : whereas, the light wherein we have endeavored to place 
his conduct, shows this circumstance to have been perfectly 
natural. 

He knew him to be thoroughly innocent, and expected that 
he would have wrought such miracles before the council as 
should have constrained them to believe. Therefore, when he 
found that nothing of this kind was done, and that the priests 
had passed the sentence of condemnation upon him, and were 
carrying him to the governor to get it executed, he repented oi 
his rash and covetous project, came to the chief priests and el- 
ders, the persons to whom he had betrayed him, offered them 
their money again, and solemnly declared the deepest conviction 
of his Master's innocence, hoping that they would have desisted 
from the persecution. But they were obstinate, and would not 
relent : upon which his remorse arose to such a pitch, that, un- 
able to support the torments of his conscience, he went and hang- 
ed himself. 

Thus, it is probable that the traitor's intention in delivering 
up his Master, was not to get him punished with death, but 
only to lay him under a necessity of proving his pretensions 
before the grandees, whom he had hitherto shunned; think- 
ing, that if they had yielded, the whole nation would imme- 
diately have been raised forthwith to the summit of their expec- 
tations. 

This account of Judas' conduct is by no means calcula- 
ted to lessen the foulness of his crime, which was the black- 
est imaginable. For even in the light above mentioned, it im 
plied both an insatiable avarice, and a wilful opposition to the 
councils of Providence, and rendered the actor of it a disgrace 
to human nature. But it is calculated to set the credi- 
bility of the traitor's action in a proper light, and to show 
that he was not moved to it by any thing suspicious in the 
character of his Master: because, according to his view of 
it, his perfidy, instead of implying that he entertained suspi- 
cions of his Master's integrity, plainly proves that he had the 
fullest conviction of his being the Messiah. Nor was it posh 

28* 



LIFE OF CHRIST. 



sible for any one, who had been present at the miracles which 
Jesus wrought, and the doctrines which he delivered, to admit 
of a doubt of his being die Son of God, the Saviour of man- 
kind ; unless blinded by the most obstinate prejudice 



CHAPTER XXXIII. 

Jesus institutes the Sacrament in commemoration of his Death and 
Sufferings.— Settles a dispute which arose among his Disciples. 
— Predicts Peter's cowardice in denying his Master. — Forti- 
fies his Disciples against the approaching shock. — Foretels 
Peter's cowardice again. — Preaches to, and prays with, his 
Disciples for the last time.— Passionate address of our Lord 
to his Father, in the Garden. 

The great Redeemer, ever mindful of the grand design 
of his mission, even the salvation of lost and perishing sin- 
ners, was not in the least affected by the treachery of his 
apostate disciple. For, knowing that he must become a sac- 
rifice for sin, &c. he instituted the sacrament of his supper, to 
perpetuate the memory of it throughout all ages. According- 
ly, as they were eating the paschal supper, " Jesus took bread, 
and blessed it and brake it, and gave it to the disciples, and 
said, Take, eat : this is my body." Matt. xxvi. 26. Observe 
this rite no longer in remembrance of your deliverance from 
Egypt, but in remembrance of me ; who by dying for you, will 
bring you out of the spiritual bondage, a bondage far worse 
than the Egyptian, under which your fathers groaned, and will 
establish you in the glorious liberty of the children of God. Do 
it in remembrance of me, who, by laying down my life, will 
ransom you from sin, from death, from hell, and will set open 
the gates of heaven to you, that you may enter immortality in 
triumph. 

Having given the bread to his disciples, he also took the cup, 
and gave it to them, saying, " Drink ye all of it ; for this is my 
blood of the New Testament, which is shed for many, for the 
remission of sins." Matt. xxvi. 27, 28. All of you, and all of 
my disciples, in all ages, must drink of this cup, because it 
represents my blood shed for the remission of the sins of man- 
kind : my blood by which the new covenant between God and 
rrran is ratified. It is, therefore, my blood of the new covenant : 
so that this institution exhibits to your joyful meditation, the 



Life of christ. 



•831 



grand basis of the hopes *A Uic chnurexi oi men, and perpet- 
uates the memory of it to the end of the world. He added, 
" I will not drink henceforth of the fruit of the vine, until that 
day when I drink it new with you in my Father's kingdom." 
Matt, xxvi. 29. 

The manifestation of the Son of God is the most illustrious, 
the most momentous event that is possible to engage the medi- 
tations of mankind. To his life and death, his resurrection and 
ascension into glory, we are indebted for our hopes and assur- 
ances of pardon, for our peace, for our happiness. To procure 
our benefit, he made the most amazing condescension from the 
dignity he enjoyed with his Father, by putting on the veil of 
flesh : he poured divine instruction from his lips, and shone forth 
with an all-perfect, and all-lovely example. For our benefit, he 
submitted to a course of the most cruel treatment from his bitter 
enemies, to the agonies of the cross, and to the stroke of the 
king of terrors. For our benefit he arose again with power 
and lustre, ascended into the mansions of eternal happiness, 
manages our affairs- with the Almighty, and holdeth the reins 
of government. With the greatest wisdom and goodness, there- 
fore, this beneficent Jesus instituted a rite that should recall his 
love to our memories, and awake each pious passion in our 
breast ; a rite, which, by the breaking of bread, and the pouring 
out of wine, should represent to us, in a striking manner, that 
most signal proof of the affection both of him and his heavenly 
Father, when his tender fra*ne was exposed to wounds and 
bruises, when streams of the most precious blood issued from his 
sacred veins. 

f The more we reflect on this instance of divine love, the more 
we shall perceive that there was a peculiar propriety in pointing 
out by a particular ordinance, a fact of such immense importance 
in the system of revelation. Nay, we may venture to conjecture, 
, that in some dark and corrupt ages, when the scriptures were 
I but little known by the common people, and hardly studied by 
the priests, the death of our Saviour would have been almost 
forgotten, had not the remembrance of it been renewed by the 
celebration of this sacred ordinance. 

It should also be remembered, that the vanities of the world, 
the allurements of sensual pleasure, the charms of ambition, 
the splendor of riches ; in short, temptations from present ob- 
jects of every kind, have often too fatal an influence on our 
temper and conduct. They have a fatal aptitude to draw the 
soul aside to folly, and to obliterate the impression of things- 
divine. It was therefore a wise, a kind intention of our great 
Redeemer, by a frequent repetition of the sacramental feast, to 
call back the wandering heart of man to a sense of his duty and 
obligations as a Christian. 



33* 



LIFE OF CHUiSf. 



Besides, tnougn me rengion ot the immaculate Jesus is aha 
gether gentle, generous, and beneficent ; though its whole ten- 
dency is to correct the passions, sweeten the dispositions, and 
enlarge the affections of men ; and though it enforces all this upon 
us by motives surprisingly powerful and affecting ; yet such is 
the perverseness of the human heart, that jealousies and conten- 
tions, envy, wrath, and malice, too often find admittance there. 
Was it not then an instance of our Saviour's wisdom and bene- 
volence, by uniting us together at the sacrament of his body and 
blood, to urge the putting away all bitterness, anger, evil speak- 
*ng, and revenge ; and to inspire us with condescension, com- 
passion, and love ? 

How careful, therefore, ought we to be in performing this 
duty appointed by our dying Saviour ! We should, in order to 
receive it worthily, employ our meditation on the design and, ex- 
cellency of the Gospel ; on the noble system of the doctrines and 
duties it contains ; on the illustrious, divine, and complete ex- 
ample of the blessed Jesus; on the important privileges, the 
valuable promises, and the ravishing prospects his revelation af- 
fords ; and on the bright and convincing evidence with which it 
is attsnded. 

We should contemplate that essential and unparalleled benev- 
olenc e of the Father in forming the means of our redemption ; on 
the readiness manifested by the Son of God in undertaking our 
cause ; and on his wonderful transactions in the prosecution of 
this grand, this amazing work. Above all, we should impress 
upon our souls a strong sense of the special and immediate pur- 
poses for which this sacrament was appointed. 

When we actually join in communion, we should be careful 
that our affections be properly directed and warmly engaged. 
To have our hearts fix^d upon the vanities, the profits, and the 
cares of this world, is l direct violation of the ordinance : and 
therefore we should be extremely careful to maintain a right 
temper and behaviour at that time. We should study to abstract 
our thoughts as much as possible from every foreign, every ter- 
restrial consideration, and to have our passions fervently em- 
ployed in the solemn service. " Retire, O my soul (each of us 
should say) from this inferior scene of things ; from all its 
pleasures and all its pursuits, and hold communion with the Al- 
mighty, and his Son, the immaculate Jesus. Meditate upon 
that infinite grace of Omnipotence, which formed the amazing 
plan that displayed pardon, peace, and endless happiness, to so 
undeserving a creature as thou art. Recollect that surprising 
condescension and tenderness of thy compassionate Redeemer, 
which induced him to bring down from heaven salvation to the 
sons of men. Call to mind the admirable instructions he offer- 
ed, the charming pattern he exhibited, the hard labors and suf 



THE LAST SUPPER, 
page 330. 




LIFE OF RIST. 



333 



k-nngs he endured, in the course of his ministry ; especially, 
call to mind the ignominy, the reproaches, the agonies, he en- 
dured when he hung upon the cross, and purchased for thee eter- 
nal mercy. Think upon these affecting subjects, till thine heart 
is filled with sorrow for thine iniquities ; till thy faith becomes 
lively, active, and fruitful ; till thy gratitude and love are eleva- 
ted to the highest pitch : till thy obedience is rendered uniform, 
steady, and complete. Hast thou, O my God, the parent of 
universal nature ! — hast thou so illustriously manifested thy 
compassion for sinners, as not to spare thine own Son : hast 
thou sent the Saviour into the lower woriQ, iH order to raise the 
children of men to immortality, perfection, and glory : ana am I 
now in thy presence on purpose to celebrate this institution, 
which require th me to commemorate the death of the great » 
Messiah ; to declare my public acceptance of his excellent reve- 
lation, and my regard to my Christian brethren ? May then 
the remembrance of his beneficence dwell upon my mind, and 
upon my tongue, for ever and ever ! May I consider and com- 
ply with the intention of his Gospel ; and may the sentiments of 
kindness and charity towards all my fellow mortals, and fellow 
disciples, reign in my breast, with increasing purity, with in- 
creasing zeal." 

Such are the views that should possess our souls, when we 
partake of this sacred ordinance ; but it will signify little to en- 
tertain these views, at that time, unless the effects of them are 
apparent in our future conduct and conversation : for a transient 
flow of affections, or sallies of immediate delight, were not prin- 
cipally intended in thisjnstitution. 

The blessed Jesus did not ordain it as a ceremony or charm, 
but as a proper method of establishing our hearts in the fear and 
love of God, who gave his only beloved Son to die for wretched 
sinners. Though ye have, therefore, O Christians, obeyed the 
Redeemer's command in this appointment, and found youi 
passions greatly moved, yet this is not the whole required at your 
hands ; it will justly be expected that ye should live to the honor 
of your divine Master. As you have solemnly professed your 
faith in him, and your love towards him, the reality of your 
faith and love should be demonstrated by walking more strictly 
in the way of his precepts, and by abounding in that heavenly 
character and temper which his spotless example so engagingly 
recommends. Thus only will the sacrament become subservient 
to the most beneficial purposes. Thus only will it be instrumen- 
tal in qualifying us for sharing in the dignity and felicity possess- 
ed by our exalted Saviour. 

May therefore all the followers of the immaculate Jesus, by 
uniting together at his sacred table, advance from holiness to 
holiness, till they arrive at the regions of eternal felicity ! 



34 



M*L OF CHRIST' 



Our blessed Saviour, after delivering the sacramental cup, 
and telling them that his blood was shed for them, mentioned 
the treachery of Judas a second time : " Behold, he is at nand 
that doth betray me." Matt. xxvi. 46. This second declara- 
tion was made very properly after the institution of the sacra- 
ment, which exhibits the highest instance of our great Redeem- 
er's love to mankind, his dying to obtain the remission of their 
sins ; for it abundantly proves that the person who could be de- 
liberately guilty of such an injury to so kind a friend, must have 
been a monster, the foulness of whose ingratitude cannot be de- 
scribed by the force of language. 

Some of the dl; ;iples, particularly struck with horror at the 
thought of Judas' treachery, rebuked him, by asking him, with 
surprise, how he could betray his Master 1 This accusation 
Judas no doubt repelled, by impudently denying the fact : but 
consciousness of guilt giving edge to the reproaches of his 
brethren, and to every circumstance of the affair, he immediate- 
ly left the company, exceedingly displeased at thinking himself 
insulted and affronted. 

The important, the awful scene now approached, when the 
great work was to be finished. The traitor, Judas, was gone 
to the chief priests and elders, for a band of soldiers to appre- 
hend him ; but this did not discompose the Redeemer of man- 
kind : he took occasion to meditate on the glory that would 
accrue, both to himself and the Almighty, from those sufferings,- 
and spake of it to his disciples. " Now," said he, " is the Son 
of man glorified, and God is glorified in him." He told them 
that, having already done honor to his Father by the past ac- 
tions of his life, and being about to honor him yet farther by his 
sufferings and death, which would display his perfections, par- 
ticularly his infinite love to the human race, in the most aston- 
ishing and amiable light, he was in his turn to receive honoi 
from his Father ; intimating that his human nature was to be 
exalted to the right hand of Omnipotence ; and that his mission 
from God was to be supported by irrefragable attestations. But 
his disciples, imagining that he spake of the glory of a temporal 
kingdom, their ambition was again revived, and they began 
to dispute with as much keenness as ever, which of them should 
be the greatest in that kingdom. This contention Jesus sup 
pressed by the arguments he had formerly used for the same 
puipose. Among the Gentiles, said he, they are reckoned the 
greatest who have the greatest power, and have exercised it in 
the most absolute manner : but your greatness shall be very dif- 
ferent from theirs ; it shall not consist in being unlimited with 
regard to tyrannical power, even though it should be joined 
with an affectation of titles, which denote qualities truly honor- 
able ; but whosoever desires to be great, or chief among you, 



LIFE OP CHRIST. 



let him be so by his humility, and the service he renders to the 
rest, in imitation of me, your Master, whose greatness consists 
in this, that I am become the servant of you all. Adding, as 
they had continued with him in this temptation, he would bestow 
upon them such a kingdom as his Father had appointed for him. 
At the same time, to check their ambition, and lead them to form 
a just notion of his kingdom, he told them, that he was soon to 
leave them, and that whither he was going, they could not at that 
time follow him ; for which reason, instead of contending with 
one another which of them should be the greatest, they would do 
well to be united among themselves, in the happy bond of love. 
For by loving one another sincerely and fervently, they would 
prove themselves his disciples, to the conviction of mankind, who 
could not be ignorant that love was a distinguishing part of his 
character. 

This is termed a new commandment, not because mutual love 
had never been enjoined on mankind before, but because it was 
a precept of peculiar excellency ; for the word, translated new. 
in the Hebrew language denotes excellency and truth ; he also 
called this a new commandment, because they were to exercise 
it under a new relation, according to a new measnre, and from 
new motives. They were to love one another, in the relation of 
his disciples, and in that degree of love which he had showed to 
them ; for they were to lay down their lives for their brethren. 

This excellent doctrine, however, did not make such an im- 
pression on Peter, as the words which Jesus had spoken con- 
cerning a place whither his disciples could not come. He 
therefore replied by asking where he was going. To which Je- 
sus answered, " Whither I go, thou canst not follow me now : 
but thou shalt follow me afterward." 

In order to make his disciples farther humble, watchful, and 
kindly affectionate one towards another, he assured them that 
Satan was seeking to ruin them all by his temptations : " And 
the Lord said, Simon, Simon, behold, Satan hath desired to 
have you, that he might sift you as wheat ; but I have prayed 
for thee that thy faith fail not ; and when thou art converted, 
strengthen thy brethren." Peter was greatly offended that his 
Master should have singled him out as the weakest ; for so he 
interpreted his praying for him particularly ; and supposing that 
he mentioned Satan's seeking to sift him, as the thing which 
would hinder him from following his Master, replied, Why 
cannot I follow thee now 1 Is there any road more terrible than 
the dark valley of the shadow of death ? Yet through these 
black and gloomy shades, I am willing this moment to accom- 
pany thee. 

Jesus knowing his weak, though sincere, resolution, answered, 
Art thou so very confident of thine own strength ? I tell thee, 



336 



that this very night, before the cock crows, thou shalt thrice de- 
ny me to be thy Master. 

Our blessed Saviour having finished what he had to say to 
Peter in particular, turned himself to his other disciples, and 
put them in mind that when they were first sent out, he directed 
them to rely wholly upon the Almighty for assistance. When I 
sent you formerly, said he, to preach the Gospel, you may 
remember I ordered you to go without any provision, either for 
your sustenance or defence, assuring you, that though you 
would indeed meet with great opposition, yet Providence would 
dispose some men in all places to be your friends, and to furnish 
you with all necessaries ; and accordingly you found that you 
wanted for nothing, but were wonderfully supported, without 
any care or provision of your own, in the whole journey, and 
finished your work with success. But now the case is very dif- 
ferent : the time of that greatest trial and distress, whereof 
I have often forewarned you, is just at hand : and you may now 
make all the provision in your power, and arm yourselves against 
it, as much as you are able. 

I have finished the work for which I was sent into the world : 
and nothing now remains for me, but to undergo those suffer- 
ings which the prophets have foretold concerning me, and to 
complete this whole dispensation of Providence, by submitting 
at last to a cruel and ignominious death. 

The disciples, thinking their great Master meant that they 
should arm themselves in a literal sense, and endeavor to op- 
pose the assaults that would shortly be made upon them by the 
Jews, answered, " Lord, here are two swords :" but the blessed 
Jesus, who only intended to convey an idea of their approaching 
distress and temptations, and to arm them against the surprise, 
replied, " It is enough ;" you need not trouble yourselves about 
any more weapons of this nature for defence. 

Be not terrified and disconsolate, added the compassionate 
Jesus, because I have told you that I must undergo great suf- 
ferings, and be taken away from you for a time. You have 
always been taught, to believe in God, who is the Almighty Pre- 
server and Governor of all things : and to rely on him for deliv- 
erance in every affliction and distress. 

Learn now, in like manner, to believe in me, who have all 
power committed to me, as a preserver and head of my church ; 
and trust in me to accomplish fully all things that I have prom- 
ised you. If you do this, and persist steadfastly in the belief of 
my doctrine, and in the obedience of my commands, nothing in 
this vale of misery, not even persecution, or death itself, shall 
be able to hinder you from attaining the happiness 1 have pro- 
posed to you. For in heaven, my Father's house, there is 
abundant room to receive you : otherwise I would not have filled 



LIFE OF CHRIST 



337 



your minds with the hopes and expectation of happiness. Buf 
as there are mansions sufficient for yon in another state, you 
may with confidence and assurance hope for the full accomplish- 
ment of my promises, notwithstanding all this present world 
may contrive or act against you. And ye ought also to 
bear patiently my departure from you, at this time ; since I 
only leave you to prepare a place, and open the portals of those 
eternal habitations where I shall be ever with you. When I 
have prepared a place for you in that eternal state, I will again 
return, and take you to myself. Nor shall you ever more be 
separated from me, but continue with me to all eternity, in full 
participation of my eternal glory and happiness, in the blissful 
regions of the heavenly Canaan. You must now surely know 
whither I am going, and the way that leads to these happy seats 
of immortality. 

But the disciples, whose minds were not yet fully weaned 
from the expectation of a temporal power and glory, did not 
understand this discourse of their great and beloved Master. 
Accordingly Thomas replied, Lord, we cannot comprehend 
whither thou art going ; and therefore must needs be ignorant of 
the way. 

To which the blessed. Jesus answered, 1 myself, as I have 
often told you, am the true and only way to life ; nor can any 
man go thither by any other wa}^. If ye say, you do not know 
the Father, I tell you, that no man who knoweth me, can be 
ignorant of my Father, of his will, and the manner of pleasing 
him : if ye know me, you must know that all my actions have 
been directed by the will of the Father, and for the glory of his 
name. 

Philip answered, Lord, show us but once the Father, and we 
shall be fully satisfied. 

Jesus replied, Have I been so long with you, Philip, and yet 
thou art a stranger to him who sent me ? I tell you, that to 
know one, is to be acquainted with both. What then can you 
mean by desiring to see the Father, as if you could be still ig- 
norant of him, after being so long acquainted with me ? Be as- 
sured, Philip, that whatsoever I speak is the declaration of his 
will, and whatsoever I do is the operation of his power. And if 
you refuse to believe my own affirmation, yet, at least, let my 
works convince you ; for they carry in them undeniable evidences 
of a divine power. " He that believeth on me, the works that 
I do shall he do also, and greater works than these shall he do. 
because I go unto my Father." John, xiv. 12. 

Surely then you have matter sufficient to comfort and sup- 
port your spirits, under the thoughts of my departure from you. 
Ye have abundant reason to believe that I have power to per« 
form all the promises I have made you ; and the design of my 

29 



LIFE OF CHRIST. 



departure actually 10 pcifoim them. When 1 am returned to 
my Father, ye slid] soon receive sufficient pledges of my care 
and remembrance of you. Ye shall be endued with power not 
Only to perform the same w T orks ye have seen me do, as healing 
diseases, giving sight to the blind, casting out devils, and the 
like, for the conviction of the Jews ; but even to do greater things 
than these ; to speak with all kinds of tongues, and to propagate 
my religion among the Gentiles, even through all the nations of 
the earth. 

And whatsoever ye shall ask of my Father, in my name, as 
being my disciples, and in order to promote the work of the 
Gospel, shall certainly be granted you. That God may be 
greatly glorified by the extraordinary success and spreading of 
the religion of his Son, I say, that whatsoever ye shall ask, I 
will take care, after my return to the Father, that it shall 
be granted you. Only ye must remember, as the necessary 
condition upon which ail depends, that ye be careful, above all 
things, to continue steadfast and immoveable in your obedience 
to my commands: this is the only true mark you can give of 
the sincerity of your love towards me ; it is more than your 
grieving at my departure, or any other external indication of zeal 
whatsoever. 

The Father, I say, shall send you another advocate and com- 
forter, even his Holy Spirit, the author and teacher of truth, 
who shall guide and direct, assist and comfort you in all cases. 
This Spirit the sensual and corrupt world cannot receive ; having 
no knowledge of the divine truths or disposition to be governed 
by them. But ye know them, and are disposed to entertain 
them. The spirit of - the Father is already within you, by a 
secret and invisible efficacy ; and shall hereafter appear in you 
Openly, by great and visible manifestations. 

Thus, though I must depart from you, yet I do by no means 
leave you comfortless. I leave you with a promise of the Holy 
Spirit; and I leave you in expectation also of my own return. 
For though, after a very little while, I shall appear no more to 
the world, yet to you I will appear again ; for I shall live again, 
and ye also shall live with me. 

When, therefore, I have conquered and triumphed over death, 
ye shall understand more fully, and it shall appear more visible, 
by great and manifest effects, that I act in ail things agreeably 
to my Father's will, and am perfectly invested with his power ; 
and that ye in like manner, have my power and commission 
communicated to you ; so that there is a perfect unity and com- 
munion between us. Only ye must remember, that the one ne- 
cessary condition on which all depends, is, that ye continue 
steadfast and immoveable in your faith in me, and in your obe- 
dience to my commands. He, and he only, who embraces my 



LIFE OF CHRIST. 



339 



doctrine, and obeys and practises it, shall be judged to be sincere 
in his love towards me. And he who loves me in that manner, 
shall be loved by my Father ; and I myself also will love him, 
and manifest myself to him. 

Here Judas Thaddeus interrupted his Master, saying, Lord, 
why wilt thou choose to manifest thyself to us, a few particular 
persons, and not to the generality of the world ? 

Jesus replied, I have alread)^ told you the reason for my acting 
in this manner ; because the generality of the world are not dis- 
posed to obey my commandments, the necessary condition of 
maintaining communion with me. But ye are disposed to em- 
brace my doctrine, and to obey it ; and, therefore, I manifest 
myself to you. And whoever else will so love me as to keep my 
commandments, him also will I and my Father love, and will 
maintain communion with him, and all spiritual blessings shall 
be poured down upon him, and he shall be made a partaker of 
happiness and eternal life. 

On the contrary, whoever loves me not, that is, obeys not my 
commandments, shall have no intercourse or communion with 
me. Neither will my Father love or honor him, or make any 
manifestations of himself to him ; for as my commandments are 
not my own, but the Father's commandments; therefore, who- 
ever dishonors me, my Father will look upon him as dishonoring 
himself. 

These things have I briefly spoken to you now. according t6 
the shortness of the time I am to continue with you, and to com- 
fort you for the present, against my departure. But when the 
Comforter whom I promised you, is come, even the Holy Spirit, 
whom my Father shall send you on my account, he shall 
instruct you more fully, recalling to your remembrance what 
you have forgotten, explaining what is yet obscure, and supply- 
ing what is farther necessary to be taught you, and to be under 
stood by you. 

In the mean time I take my leave of you, and my blessing 1 
leave with you : not formally, and after the common fashion of 
the world, but affectionately and sincerely; retaining a careful 
remembrance of you, and with an earnest desire and intention 
of returning again speedily to you. Wherefore, be not over- 
much grieved for me at my departure, nor fearful of what may 
then befall yourselves. 1 go away from you, but it is with an 
intention as I have already told you, to return to you again. 
If you loved me with a wise and understanding affection, ye 
would rejoice, instead of grieving at my present departure ; be- 
cause I am going to my Father, the supreme author of all glory 
and happiness. 

These th.ngs have I now told you before they come to pass, 
?hat when ye see them happen, your faith in me, and your ex 



340 



LIFE OF CHRIST. 



pectation of the performance of all my promises, may be con- 
firmed and strengthened : the time will not allow me to sav much 
more to you, at present: my end drawelh near, the ruler of this 
world, the prince of the power of darkness, is at tiiis instant em- 
ploying all his wicked instruments to apprehend and destroy me. 
Not that either the power of the devil, or the malice of man, can 
at all prevail over me, but because the time of my suffering, ac- 
cording to the appointment of divine wisdom, is arrived ; and 
that I may demonstrate to the world my love and obedience to 
my Father, I willingly submit myself to be put to death by tho 
hands of sinful and cruel men. Rise up, let us be going, that 1 
may enter on my sufferings. 

Having thus spoken, they finished the passover, w r ith singing a 
hymn, and went out to the Mount of Olives. 

On their arrival at the place which was to be the scene of his 
sufferings, he desired them to fortify themselves by prayer, arui 
forewarned them of the terrible effects his sufferings would have 
upon them : they would make them all stumble, that very night, 
agreeably to the prophecy of Zechariah : " I wiii smite the 
shepherd, and the sheep of the flock shall be scattered abroaei." 
To strengthen their faith, therefore, he not only mentioned his 
own resurrection, but told them they should see him in Galilee, 
after he was risen from the dead. 

On our blessed Saviour's mentioning the offence that his dis- 
ciples would take at his suffering, Peter recollected what had 
been said to him in particular, before they left the house. Grieved, 
therefore, afresh, to find his Master entertain such thoughts of 
him, and being now armed with a sword, the vehemence of his 
temper urged him to boast a second time of his courageous and 
close attachment to his Master. " Though all men/' said he, 
" should be offended because of thee, yet will I never be offended " 
But Jesus knowing that human confidence and security were 
weak and frail, thought proper to forewarn him again of his 
danger, and told him, that the cock should not crow before he 
had denied him. 

Peter, however, still continued to repeat his confidence, I will 
die with thee, but never deny thee. The disciples all joined with 
Peter in professing their fixed resolution ol* suffering death, rather 
than they would deny their Master ; but the event fully confirmed 
the prediction of our Saviour. From hence we may learn, how- 
ignorant men are of their own hearts, and that the strongest re- 
solutions in their own strength avail nothing. 

The compassionate Redeemer of mankind, not willing to lose 
one single moment of the short time of his ministry that yet re- 
mained, continued to instruct his disciples in the great truths he 
came into the world to explain : and from the vines w 7 hich were 
growing round him on the Mount of Olives, he began his ex- 



LIFE OP CHRIST. 



cellcnt discourse, with the parable of the vine, to the following 
import. 

Hitherto, said the blessed Jesus, the Jewish church and nation 
have been the peculiar care of Providence ; as a choice and 
goodly vine, like to bring forth much fruit, is the special care of 
the husbandman. But from henceforth, my church, my disci- 
ples, and the professors of my religion, of what country or 
nation soever they be, shall- become the people of God, and the 
peculiar care of divine Providence. I will be to them as the 
root and stock of a vine, of which they are the branches, and my 
Father the husbandman and vine-dresser. 

As in the management of a choice vine, the skilful vine-dresser 
cuts off" all barren and superfluous branches, that they may not 
burden nor exhaust the tree, and prunes and dresses the fruitful 
branches, that they may grow continually, and bear more fruit ; 
so, in the government of my church, all useless, wicked, and 
incorrigible members, my Father, by his judgment, cuts off and 
destroys ; but those who are sincerely pious and good, he. by 
the various and merciful dispensations of his Providence towards 
them, tries, purifies, and amends, that they may daily improve, 
and be more and more abundant in all good w T orks. 

Now ye, my apostles, are such members as these, being puri- 
fied in heart and mind, and prepared for every good work, by 
your lively faith in me, and sincere resolutions to obey my com- 
mands. Continue steadfastly in this state, and then you may be 
sure of deriving all spiritual blessings from me, as the branches 
receive sap and nourishment from the vine. But as a branch, 
without continuing in the vine, cannot bear any fruit, but pres- 
ently dries up and perishes : so ye, unless ye continue steadfast 
in your communion with me, by a lively faith and sincere obe- 
dience, so as to receive grace and spiritual blessings, can never 
bring forth any good fruit of true holiness and righteousness, 
but will fall into vanity, superstition, and wickedness, and, at 
iast, utterly perish. 

I am, as it were, I say, the root and stock of the vine, where- 
of ye are the branches. He that continues to adhere to me, by 
a constant faith in me, shall bring forth much fruit unto everlast- 
ing life ; even as a branch which continues to grow in a vine, and 
receives sap and nourishment from it. But he that does not 
continue his relation o me in this manner, is a false and useless 
professor, and shall be cast out from me, and perish for ever ; 
even as a fruitless branch is cut off" from the vine, and left to 
wither and dry, and is, at last, burned in the fire. 

If you continue in me, by believing my words, and holding 
fast what ye believe, and obeying and practising it accordingly ; 
no power or malice, either of man or of devils, shall be able Ip 
hurt you, or oppose vour doctrines. For though I be absent 

29* 



342 



LIFE OF CHRIST, 



from you in body, yet I will hear your prayers, and my father 
himself, also, will hear you: and whatsoever ye shall ask, for 
(lie glory of the Almighty, and the propagation of my true re- 
ligion in the world, shall certainly be granted you. But above 
all things carefully remember to demonstrate your continuance 
in me, by abounding in all good works of holiness, righteousness, 
and charity. This is the honor which my Father desires and 
expects from you ; even as it is the glory and desire of a vine- 
dresser, that his vine should bring forth much fruit. And this is 
the honor that I myself expect from you, that ye should prove 
yourselves to be really and indeed my disciples, by imitating my 
example, and obeying my commands. This ye are bound to 
do, not only in duty, but ingratitude also ; for as my Father hath 
loved me, so have I also loved you ; and ye in like manner 
ought to love me again, that you may continue to be loved 
by me. But the way to express your love towards me, and to 
continue to be loved by me, is to keep my commandments; 
even as I, by keeping my Father's commandments, have ex- 
pressed my love towards him, and continue to be loved by 
him. 

These things have I spoken to you before my departure, that 
the comfort ye have taken in my presence, may be continued in 
my absence, and even increased to the coming of the Holy Spirit, 
as it will be upon this condition, which I have so often repeated 
to you, that you keep my commandments. And the principal of 
these commandments is, that ye love one another ; not after the 
common fashion of the world, but in such a manner as I have 
loved you; nor can you be ignorant what sort of love that is, 
when I tell you that I am now going to lay down my life for 
you. This is the highest instance, in which it is possible for a 
man to express his love towards his greatest friends and bene- 
factors : but this I am now going to do for you, and for all man- 
kind. I do not consider you as my benefactors, but as my friends, 
upon this condition only, that ye keep my commandments. I 
might, indeed, justly call you servants, considering the infinite 
distance between me and you, and the obligation ye have to 
obey my commandments ; but I have not treated you as servants 
who are not admitted into their Master's counsels, but as friends, 
revealing to you the whole will of my Father, with all freedom 
and plainness. 

I have, 1 say, behaved myself to you, as to the nearest friends. 
Not that you first obliged me, or did any acts of kindness for 
mfe, but I have freely, and of my own good pleasure, chosen 
y oli. to be my apostles, and the preachers of my Gospel, that 
you may go and declare the will of God to the world, and 
bring forth much and lasting fruit in the conversion of men to 
the knowledge of the truth, and to the profession and practice 



LIFE Ot CHRIST. 



343 



of true religion and virtue. In the performance of this work, 
whatsoever ye shall ask of my Father, m my name, in order 
to enable you to perform it effectually and with full success, shall 
certainly be granted you. 

Now all these things which I have spoken unto you concern- 
ing the greatness of my love towards you, in choosing you to 
be my apostles, in revealing unto you the whole will of my Fa- 
ther, and in laying down my life for you ; I have urged and 
inculcated upon you for this reason chiefly, as I at first told you, 
that ye may learn, after my example to "love one another." 
The world, indeed, you must expect will hate and persecute you, 
upon my account. But this you ought not to be surprised or 
terrified at, knowing that it is no worse treatment than I myself 
have met with before you. 

Be not. therefore, surprised when ye meet with opposition ; 
nor think to fin J. better treatment in the wcrld than I myself 
have done. Remember what I have already told you, that the 
disciple is not above his Master ; nor is he that is sent greater 
than he that sent him. If men had generally and readily em- 
braced my doctrine, you might, indeed, have had some reason 
to expect that they would willingly have received your's also. 
But since I myself have suffered great indignities x and persecu- 
tions from wicked and perverse, from obstinate and incorrigible 
men, only for opposing their vices, it is highly reasonable that 
you should expect to undergo the like treatment upon the like 
account. In all which sufferings you will, moreover, have this 
further comfortable consideration to support you, that the jus- 
tice of your own cause, and the injustice of your persecutors, 
will by that means most evidently appear ; seeing ye are persecu- 
ted only for professing and preaching in my name the doctrine 
of true religion and virtue; and they persecute you only because 
they know not God, and out of mere malice will not bear to be 
instructed in his commands. 

Indeed, had not I appeared to the world with all possible 
demonstrations of authority and truth, teaching men a most 
holy and undeniable doctrine, sufficient to reform their manners 
and amend their lives, and moreover demonstrating my divine 
commission by such proofs as ought to satisfy. and convince the 
most doubting and suspicious minds, they might have had some 
plea and excuse of ignorance for their unbelief. But no w, since 
all reasonable evidence has been offered them, and proper meth- 
ods used for their conversion and salvation, and yet they wil- 
fully and obstinately reject these means of grace, it is plain they 
have no excuse for their sin ; but they oppose and persecute 
you only because they will not forsake their worldly lusts, and 
out of mere malice will not bear to be instructed in the com 
mands of the Almighty. So that they w r ho oppose and perse 



344 



LIFE OF CHRIST. 



cute you, as ihey Have before persecuted me, show plainly that 
they are haters of God, and of his most holy commandments. 
Which is, as I have already told you, a plain evidence of the 
justice of your own cause, and of the injustice of your perse- 
cutors. 

If I had not, I say, done such works among them as no man 
ever did, they might, indeed, have had some appearance of 
excuse for their sin. But now, having seen abundant proofs of 
my authority, and undeniable evidence of the truth of my doc- 
trine, and yet wilfully and obstinately persisting to oppose it, 
because inconsistent with their lusts, it is plain that their dis- 
honoring me is a dishonor done to God himself, and a direct 
contempt of his commands: so that they are utterly inexcusable. 
But it is no wonder, when men have given themselves wholly up 
to be governed by worldly affections, passions, and vices, they 
should act contrary to all the reason and evidence in the world. 
For this is but the natural consequence of obstinate and habitual 
wickedness ; and hereby is only fulfilled in me what holy David 
long since prophetically complained of, that they hated him 
without a cause. 

But notwithstanding all the opposition that wicked and in- 
corrigible men will make against my doctrine, there will not be 
wanting powerful promoters of it who shall effectually overcome 
all opposition. For the Comforter, whom I said I will send 
you from heaven, even that " spirit of truth," which cometh 
fi rth, and is sent from the Father, shall, when he cometh, with 
wonderful efficacy bear testimony to the truth of my doctrine, 
end causo it to be spread through the world with incredible suc- 
cess. Nay, and ye yourselves, also, though now so weak, fearful 
■ md doubting, shall then very powerfully bear testimony to the 
truth of all the things, whereof ye, having been all along pres- 
ent with me, have been eye-witnesses from the beginning. 

Thus have I w-arned you beforehand, of the opposition and 
persecution ye must expect to meet with in the world, that when 
it cometh, ye may not be surprised and terrified, so as to be 
discouraged thereby from persisting in the performance of your 
duty. 

Ye must expect, particularly, that the chief priests, and rulers 
of the Jews, men of great hypocrisy and superstition, zealous 
for their ceremonies and ritual traditions, but careless to know 
and obey the will of Omnipotence in matters of great and eter- 
nal obligation, and invincibly prejudiced against the spiritual 
holiness and purity of my doctrine ; these, I say, you must ex- 
pect will excommunicate you as apostates, and cast you out. ol 
all their societies, as the vilest of malefactors. Nay, to such an 
absurd height of malice will their superstition carry them, that 
Ihey will even fancy they promote the service of God, and the 



LIFE OF CHRIST. 



cause of religion, when they most barbarously mm der and de- 
stroy you. But. I have warned you of all this, beforehand, that 
m may prepare and fortify yourselves against it ; and that when 
it cometh to pass, ye may remember, I foretold it to you, and your 
faith in me may thereby be strengthened. 

It was needless to acquaint you with these scenes of suffering, 
while I was with you : but now being about to leave you, 1 think 
it necessary to acquaint you what things are likely to come upoij 
you after my departure, and also, at the same time, what com- 
fort you may expect to support you under them. 

Now I must mention the melancholy part, namely, that I am 
going from you, and that great temptations will befall you in 
my absence: this, indeed, ye readily apprehend, and suffer 
yourselves to be overwhelmed with grief at the thoughts of it. 
But the comfortable part of my discourse, namely, that my de- 
parture is only in order to return to him that sent me, and that 
I will soon after send you the Holy Spirit, and the other ad- 
vantages that will thence result to you, are neither considered, 
nor are you solicitous about them. Nevertheless, if ye will lis- 
ten, I will plainly tell you the truth. Ye are so far from hav- 
ing reason to be dejected at the thoughts of my departure, 
that, on the contrary, it is really profitable and expedient for 
you, that 1 should now depart : for such is the order and dispen- 
sation of Providence towards you, and the appointment of my 
Father's eternal and all-wise counsel, that before I go and take 
possession of my kingdom, the Comforter, which is the Holy 
Spirit, cannot be sent unto you ; but when I am departed from 
you, and have all power in heaven and in earth committed 
unto me, then I will send him unto you. And when he com- 
eth, he shall abundantly support and comfort you under all your 
troubles ; shall powerfully plead your cause against your ad- 
versaries ; and shall, with wonderful efficacy, cause the doctrine 
of the Gospel to spread and prevail in the w T orld, against all op- 
position. He shall particularly, and in a most extraordinary 
and convincing manner, make the world sensible of the greatness 
and heinousness of a sin of which they were not aware ; of the 
righteousness and justice of a dispensation they did not under- 
stand, and of the execution of a most remarkable judgment they 
did not expect. 

First, by wonderfully attesting and confirming the truth of my 
doctrine, by the gift of tongues, and other wonderful signs, he. 
shall convince the world of the greatness and heinousness of their 
sins m disbelieving and rejecting me. 

Secondly, by demonstrating that my departure out of the world, 
was not perishing and dying, but only a returning to my Father, 
in* order to be invested with all power both in heaven and earth ; 
he shall convince the world of the righteousness and justice of 



316 



LIFE OF CHRIST. 



my cause, and of the excellency of that dispensation which 1 
preach and declare to mankind. 

Lastly, by mightily destroying the power of the devil and 
dominion of sin, and propagating the doctrine of true religion 
in the world, with wonderful efficacy and success, he shall con- 
vince men of my power and authority, to execute judgment up- 
on mine enemies, for the establishment of my kingdom upon 
earth. 

There are yet many other things hereafter to be done in rela- 
tion to the settling and establishing of my church, which, if it 
were proper, I would now acquaint you with ; but ye are not } T et 
prepared to understand and receive them. 

Howbeit, when the Spirit of truth, whom I promised you, is 
come, that shall enlarge your understandings, remove your pre- 
judices, and instruct you in ail necessary and divine truths, 1o 
enable you to go through the great work which I have begun in 
person, and which I will carry on by your ministry, for the Spirit 
is not to begin any new work, or to found any new doctrine of 
himself. But as I have taught, and will teach you, only in my 
Father's name, so the Spirit shall instruct you onty in mine and 
my Father's will, and in things necessary to promote and carry 
on the same design. 

Every thing that he does shall be only in order to manifest 
my glory, and establish my religion in the world : even as 
every thing that I have done has been only to manifest my Fa- 
thers glory and reveal his will to mankind. For as all that I 
have taught, is only what I received from my Father, so all 
that the Spirit shall teach you, is only what he receives from 
me. 

Whatsoever, I say, the Spirit shall teach you, is only w 7 hat he 
receives from me ; for receiving from my Father, I call receiving 
from me, and teaching his will is teaching mine ; seeing all things 
that the Father hath are common to me, and all power and do- 
minion by him committed to me. 

And now be careful to remember what matter for comfort 1 
have given you, and support yourselves with it under the ap- 
proaching distress. It is now indeed, but a very little while 
before I shall be taken away from you ; nevertheless let not this 
cause you to despair ; for, after I am departed, it will be also but 
a little while before I appear to you again ; forasmuch as my be- 
ing taken away from you, is not perishing, but only returning to 
my Father. 

At these last words of Jesus, the disciples were greatly dis- 
turbed and troubled, not understanding his true meaning, that in 
a very short time he should be taken from them by death ; and 
thai after having overcome death by a glorious resurrection, 
he would appear to them again before his ascension into hcav- 



LIFE OF CHRIST. 



34? 



en. Not understanding this, I say, they inquired one of an- 
other, What can he mean by telling us, that in a very liitie 
time he shall be taken out of our sight ; and that in a very 
little time more we shall see him again, and this because he 
goeth to the Father ? W e cannot understand the meaning oi 
all this. 

Jesus, observing their perplexity, and knowing that they 
were desirous of asking him, replied, " Why are ye thus dis- 
turbed and perplexed about what 1 told you ? Is it a thing 
so very hard to be understood, that I said, within a very little 
time I should be taken away from you, and that within a very 
little time more, I should appear to you again ? Verily, verily 
I tell you I must very soon depart out of this world. Then 
the world, who are your enemies, will rejoice and triumph 
over you, as if they had destroyed me, and wholly suppressed 
you ; and ye, for your parts, will be overwhelmed with grief 
and sorrow. But within a short time I will return to you 
again ; and then your sorrow shall be turned into exceeding 
great joy. 

Even as a woman when she is in labor, hath great pain and 
sorrow for the present, but as soon as she is delivered, forgets 
all her sufferings, and rejoices greatly at the birth of her son ; so 
ye, while ye are under the immediate apprehension of my de- 
parture from you, and during that time of distress and tempta- 
tion, which shall befall you in my absence, will be full of sorrow 
and anxiety of mind; but when I return to you again, then shall 
ye rejoice with joy unspeakable and full of glory, and no power 
or malice of man shall ever be able to take from you any more 
the cause or continuance of it. 

But though I shall return to you again, and your hearts will 
thereupon be filled with inexpressible joy, and which never shall 
be taken from you any more ; yet there will be no necessity that 
I should then continue long with you in person, to instruct you 
upon every occasion, as I have now done, with my own mouth. 
For besides that the Holy Spirit will be sent to instruct you in 
all things necessary, my Father himself also will hear your peti- 
tions, and be ready to grant you whatsoever you shall desire of 
him in my name, and as being my disciples. 

Hitherto ye have asked nothing of God in my name ; but 
from henceforth put up your petitions in my name ; and what- 
soever ye shall so ask for the glory of God, and in order to 
enable you to go through the work of your ministry success- 
fully, shall certainly be granted you ; that your joy, which will 
begin at my appearing to you again after my death, may be 
completed by the wonderful success and efficacy of your own 
ministry. 



LIFE OF CIIIUST. 



Those tilings I have told you at present, imperfectly and ob- 
scurely, according as your capacities are able to bear them. 
But the time is coming, when 1 will speak to you with more 
openness, freedom, and plainness, the whole will of my Fa- 
ther concerning the nature and establishment of my kingdom, 
and for what things, and in what manner ye ought to pi ay unto 
him. 

At that time ye shall with firm assurance pray to my Fa • 
thcr in my name for what ye want. And I need not tell yo' 1, 
that I will intercede with the Father on your behalf; fm 
besides the love he has borne for me, and the power ;\Ad 
authority my prayers have with him, he has moreover of him- 
self a great love for you, and a ready disposition to grant 
your prayers, because ye are become grateful and acceptable to 
him, by your love towards me, which ye have shown in em- 
bracing willingly that holy doctrine which I have revealed to 
you from him. 

To conclude : the sum of what I have told you is briefly and 
plainly this, i came down from heaven from God my Father, 
and have lived upon earth in the state of frail and mortal man, 
that I might reveal to mankind the will of my heavenly Fa- 
ther, and the way to attain eternal life and happiness ; and 
now having finished this great work, I am about to leave this 
World, and return again to my Father, from whence 1 at first 
came. 

These last words of Jesus, being more plain and express than 
any he had before spoken, so that now the disciples clearly 
perceived, that the departure he had so often mentioned was 
no other than his actual going out. of this world, they replied, 
Now, Lord, you speak plainly and without any figure; so 
that we apprehend fully what you mean. And now that our 
curiosity is satisfied, you have likewise greatly confirmed our 
faith : having given us a certain token whereby we are assured 
that you know all things, even the hearts and secret thoughts 
of men ; since you have answered us a question which gave us 
great perplexity, and we were desirous to ask your opinions, but 
were afraid : but now we are convinced, that you are endued 
with a truly divine power, and did, indeed, come forth from 
God. 

'To which Jesus answered, and do you now at length firmly 
believe in me? Are ye resolved to continue steadfast in this 
faith ? Do you think yourselves able to persevere irnmoveably 
in die profession of it ? Be not confident of your own strength ; 
but pray that ye may be delivered from temptation in the time 
of distress, such as will come upon you much sooner than ye ex 
pect. For I tell you, that ye will all of yon, within a few 
hours, utterly forsake me, and fly in hopes to secure yourselves, 



LIFE OF CHRIST 



349 



leaving -ne alone. And yet I should not say alone, since my Fa- 
ther is with me, who is more than all. 

I have, therefore, acquainted you with these things beforehand, 
that your minds may be furnished with sufficient matter of com- 
fort and strength to bear up under all temptations, from the con- 
sideration of my having foretold both what distress will befall you, 
and how ye shall terminate your victory over all your enemies. 
You must, indeed, expect to meet with much affliction ; but let 
not this discourage you: J have subdued the world; follow my 
example, and partake of my reward. 

Having thus finished this discourse, " Jesus lifted up his eyes 
to heaven, and prayed" with great fervency to his Father ; the 
prayer itself is recorded in the 17th chapter of John, the sub- 
stance and import of it is as follows : " Oh Almighty Father, 
now the time of my suffering, for which I was sent into the 
world, is arrived ; I entreat thee support me under it, and make 
me triumph over death by a glorious resurrection, and ascension 
into heaven ; that by this means the glory may redound to thee, 
and cause thy will to be believed and obeyed through all the 
world, to the salvation of mankind; according to the full intent 
of that office and power with which thou didst originally invest 
me. In order to the bringing about this great design of salva- 
tion, I have declared thy will to mankind. I have published thy 
recepts, and discharged the great mission intrusted to me ; 1 
ave preached thy doctrine of repentance unto salvation, and 
have finished the work which thou sentest me to do, to the glory 
of thy name upon earth ; and now to complete the great design, 
do thou, O Almighty Father, likewise glorify me with thine own 
self. Support me under my sufferings : let me prevail and tri- 
umph over death, by a glorious resurrection, and exalt me again 
to the same glory in heaven, which I had with thee before the 
creation of the universe. I have manifested thy will to the dis- 
ciples, the men that thou gavest me out of the world. To those 
persons thou didst in thine infinite wisdom appoint, that thy 
truth should be made known. Therefore to them I have revealed 
the mysteries of thy kingdom, the precepts of thy Gospel, and 
the doctrine of thy salvation. 

* And this doctrine they have willingly embraced, steadfastly 
adhered to, and sincerely obeyed : as they are fully satisfied 
and convinced, that what I taught them as from thee was really 
a divine doctrine, taught by thine immediate appointment and 
command ; and that I did not preach any human invention or 
institution of men, but was really sent by the divine authority 
and commission. 

" For these persons, therefore, I now pray, that as thou hast 
begun the work of their salvation, by my preaching and reveal- 
ing to them thy will, while I have been present with them here 

30 



35C 



L\FE OP CHRIST. 



upon earth so also that thou wouldst preserve them when I ara 
departed from this world, and complete the work of their salva- 
tion by my resurrection and ascension into heaven, after my 
death. I do not pray for ihe unbelieving impenitent world, but 
for those who have embraced that most holy doctrine, which thou 
hast taught them through me by my preaching ; for those who 
have glorified, and will glorify my name, by their ministry, and 
who consequently are to be esteemed as thine own, in common 
with me. I am now about to leave the world, in order to re- 
turn to thee : but these my disciples, who continue after me, I 
recommend to thy divine protection, when I am gone : endue 
them with powers to persevere in preaching and practising the 
truth, and to deliver the same holy doctrines which I have given 
to them, that so they may remain inseparably united to me, as 
I am to thee. So long as I have been with them in the world, 
I have watched over them, and kept them from falling away, 
both by example, preaching, and continual admonition, accord- 
ing to the power and authority which thou didst commit to me *, 
nor has any one of my apostles miscarried under my care, ex- 
cept that perfidious traitor, who, a: the Scriptures foretold, has 
ungratefully conspired with my enemies to destroy me, and will 
perish according to his deserts. While I have continued with 
my disciples, I have watched over them and preserved them un- 
der mine own eye : but now, as I am going to leave the world, 
I beseech thee to keep and assist them by thy good Spirit, and 
let the expectation of their continuing under thy special care and 
protection, be their comfort and support in my absence. The 
world, indeed, will persecute and hate them on this account, as 
my doctrine is repugnant to their lusts and appetites, the passions, 
designs, and inclinations of worldly men; it must necessarily be 
that the vicious and incorrigible world will oppose and persecute 
them, as it has before persecuted me. I beseech thee, therefore, 
take them under thy particular care, to support them against the 
violence and oppression of an evil world. I do not desire that 
thou shouldst take them out of the world, but preserve them in 
it to be instruments of thy word, thy glory, and to be teachers of 
thy truth ; nor suffer them to be either destroyed by the malice 
and violence, or corrupted by the evil customs and opinions, of a 
perverse and wicked generation. 

" They are of a temper and spirit very different from the cur- 
rent affections and common dispositions of the world, according 
to the example of purity which I have set before them. Do thou 
preserve and increase in them that moderation and candor of 
mind, cause them to be thoroughly affected and impressed with 
that true doctrine so frequently recommended to them from my 
mouth, so as to express it visibly in their lives and practice, and 
|o promote it zealously in theii preaching ; that they may, both 



LIPE OP CHRIST 



351 



by word and good example, become worthy and successful min- 
isters of my Gospel. 

" For as thou hast sent me into the world to reveal thy will to 
mankind, so send 1 these my apostles to continue preaching the 
same doctrine begun by me. And the principal design of my 
exemplary life, constant teaching, and now voluntarily offering 
myself to death for it, is, to sanctify and enable them to preach 
with success and efficacy for the salvation of men. Neither 
pray I for these my apostles only, but for all others, who shall, 
by their preaching and practice, promote thy true religion ; and 
being converted from the world, may, by their sincere endeavors, 
go on to reform others, convincing the world of the excellency 
of their religion, and consequently enforcing men to acknowledge 
the truth and divine authority thereof. For promoting which 
great end, I have communicated to my apostles the same power 
and authority of doing mighty works for the confirmation of their 
doctrine, and the evidence of thy truth, as thou didst commu- 
nicate to me : that so I working in them, as thou hast done in 
me, and thus confirming with great efficacy and demonstration 
of the spirit, they may establish the same doctrine which I pub- 
lished in person, the world may, by this evidence, be convinced 
that I was really sent by thee, and that my disciples act by the 
same divine commission. 

• Holy and Almighty Father, all those whom thou hast thus 
given me, who have heartily embraced my doctrine, and sin- 
cerely obeyed it, I desire that thou wouldest make them partakers 
of the same happiness with myself, and exalt them to behold 
the incomprehensible glory wherewith thou didst originally in- 
vest me, in thy eternal love, before the foundation of the world. 
The generality of mortals, O righteous Father! have not known 
thee, nor been willing to embrace and obey the revelation of 
thy will. But I have known thy will, and have made it known 
to my disciples, men of simplicity and honesty ; and they have 
embraced and obeyed it. And I will continually make it known 
to them more and more, that they may grow up and improve in 
faith, in holiness, and in all good works, so as finally to arrive 
and cause others to arrive, at that eternal happiness, which is 
the effect of thy infinite love towards me, and through me to- 
wards them." 

This pious and benevolent prayer being ended, Jesus and 
his disciples came down from the mount of Olives into a field 
below, called Gethsemane, through which the brook Cedron 
ran, and in it, on the other side of the brook, was a garden, 
called the garden of Gethsemane. Here he desired his disci- 
ciples to sit down, till he should retire to pray, taking with him 
Peter, James, and John, those three select disciples, whom he 
had before chosen to be witnesses of his transfiguration and now 



352 



LIFE OF CHRIST. 



to be eye-witnesses of his passion, leaving the othei disciples at 
the garden door, to watch the approach of Judas and his band. 

The sufferings he was on the point of undergoing were so 
great, that the very prospect of them terrified him, and made 
him express himself in this doleful exclamation, -My soul is 
exceeding sorrowful even unto death ; tarry ye here, and 
watch." On this great occasion he sustained those grievous 
sorrows in his soul, by which,.as well as by dying on the cross, 
he became a sin-offering, and accomplished the redemption u« 
mankind. 

He now withdrew from them about a stone's cast, and his hu- 
man nature being overburdened beyond measure, he found it ne- 
cessary to retire and pray, that if it was possible, or consistent 
with the salvation of the world, he might be delivered from the 
sufferings which were then lying on him. It was not the fear 
of dying on the cross, which made him speak or pray in such a 
manner. To suppose this would infinitely degrade his character. 
Make his sufferings as terrible as possible, clothe them with all 
the aggravating circumstances of distress; the blessed Jesus, 
whose human nature was strengthened by being connected with 
the divine, could not shrink at the prospect of sufferings, or be- 
tray a weakness which many of his followers, who, though mere 
men, were strangers to. He addresses his divine Father with a 
sigh of fervent wishes that the cup might, if possible, be removed 
from him: in the Greek it is, " O that thou wouldest remove 
this cup from me 1" And having first kneeled and prayed, he 
fell prostrate on his face, accompanying his address with due ex- 
pressions of resignation, adding, immediately, " Not as I will, 
but as thou wilt." 

Having prayed, he returned to his disciples, and finding them 
asleep, he said* to Peter, " Simon, sleepest thou ? couldest thou 
not watch one hour ?" Thou, who so lately didst boast of thy 
courage and constancy in my service, canst thou so soon forget 
thy Master ? 

But in his greatest distress he never lost sight of that kind 
concern he had for his disciples. " Watch ye," said he, " and 
pray, lest ye enter into temptation." Neither was he, on those 
extraordinary occasions, in the least chagrined with the offences 
which they had committed through frailty and human weakness ; 
on the contrary, was always willing to make excuses for them ; 
alleging, in their defence, " that the spirit" truly " was wiiling, 
but the flesh was weak." It seems, from these particulars, that 
he spent some considerable time in his addresses ; because the 
disciples fell asleej. in his absence, and he himself retired again 
to pray ; for the sorrows of our Lord continuing to increase 
upon him, affected him to such a degree, that he retired a 
second time, and prayed to the same purpose, saying, " O my 



UFF. OF r I MUST. 



leather, if this cup may not pass away from me, except J drink 
it, thy will be done :" after which he returned again to I hem, and 
found them asleep, " for their eyes were heavy." 

He returned th' »s frequently to his disciples, that they, by 
reading his distress in his countenance and gesture, might be 
witnesses of his passion, which proves, that his pains were be 
yond description intense, and complicated ; for he went away 
the third time to pray, and notwithstanding an angel was sent 
from heaven to comfort and strengthen him, yet they overwhelm- 
ed him, and threw him into an agony : upon which he still con- 
tin tied to pray more earnestly. 

But the sense of his sufferings still increasing, they strained his 
whole body to so violent a degree, that his blood, as it were, was 
pressed through the pores of his skin, which they pervaded, to- 
gether with his sweat, and fell down in large drops on the ground 
"And he left them and went away again. And there appeared 
an angel unto him from heaven strengthening him. And being 
in an agony he prayed the more earnestly; and his sweat was 
as it. were great drops of blood falling down to the ground." 
Thus did he suffer unspeakable sorrow's in his soul, as long as 
the divine wisdom thought proper. 

At length he obtained relief, being heard on account of his 
perfect and entire submission to the will of his heavenly Father 
"And when he rose up from prayer, and was come to his dis 
cipies, he found them sleeping for sorrow." '1 "his circumstance 
shows how much the disciples were affected with their Master's 
sufferings. The sensations of grief which thev felt on seeing 
his unspeakable distress, so overpowered them, that they sunk 
into sleep. 

Our blessed Saviour, for the last time, came to his disciples, 
and seeing them still asleep, he said, " Sleep on now, and take 
your rest ; behold, the hour is at hand, and the Son of man is be- 
trayed into the hands of sinners. Rise, let us be going ; behold, 
he is at hand that doth betray me." MatL xxvi. 45, &c. The 
event will soon be over, which causes your sorrow ; I am betrays 
ed. and ready to be delivered unto deaSh. 



LIFK Oh' CIIHIST. 



CHAPTER XXXIV. 

The blessed Redeemer is taken hy a band of Soldiers, at the in- 
formation of the traitor Judas. — Heals a wound given the High 
PriesCs servant by Simon Peter. 

Judas, who had often resorted to the garden of Gethsernane 
with the disciples of our Lord, knowing the spot, and the usual 
time of his Master's repairing thither, informed the chief priests 
and elders that the proper time for apprehending Jesus was now 
come. They therefore sent a band of soldiers with him, and 
servants carrying lanterns and torches to show them the way ; 
because, though it was always full moon at the passover, the 
sky might be dark with clouds, and the place whither they were 
going was shaded with trees. At the same time a deputation ol 
their number accompanied the band, to see that every one did 
his duty. 

Judas having thus received a band of men and officers from 
the chief priests and pharisees, they went thither with lanterns, 
and torches, and weapons ; for they were exceeding anxious to 
secure and get him into their hands : and the soldiers having, 
perhaps, never seen Jesus before, found it necessary that Judas 
should distinguish him, and point him out to them by some par- 
ticular sign. 

The treacherous Judas went before the band, at a small dis- 
tance, to prepare them for the readier execution of their office, 
by kissing his Master, which was the token agreed upon, that 
they might not mistake him, and seize a wrong person. "And 
he that was called Judas, one of the twelve, went before them 
find drew near unto Jesus, to kiss him." Stung with remorse 
at the horrid engagement into which he had entered, and not 
]being now able to retract from the execution of it, he deter- 
mined to make use of art in his vile proceedings, and weakly 
imagined he could deceive him whom he was about to betrw, 
on a supposition, that when he should give the kiss, it mighi «e 
considered by his Master as a singular mark of his affectio. 
When, therefore, they approached near the spot, Judas (who 
was at the head of the band) suddenly ran forward, and coming 
up with Jesus, said, " Hail, Master \ and kissed him. And Jesus 
said unto him, Friend, wherefore art thou come? Betrayesl 
thou the Son of man with a kiss?" Before, how T ever, Judas 
could make any reply, the band (who had fixed their eyes on 
the person he had kissed) arrived immediately, and surrounded 
Jesus. 



LIFE OP CHRIST 



355 



The artifice and wicked design of the base and perfidious 
Judas are here manifestly displayed. In order 10 conceal his 
villany from his Master and his disciples, he walked hastily, 
and without waiting for the band, went up directly and saluted 
him ; wishing, perhaps, to have that considered as a token for 
apprising him of his danger. But Jesus did not fail to con- 
vince him that he knew the meaning and intent of his salutation, 
saving, " Betrayest thou the Son of man with a kiss ?" Judas 
certainly concealed his treachery so well, that Peter did not 
suspect him, as it is probable he would have struck at him, 
rather than at Malchus, the high priest's servant. 

The appointed time of our Lord's sufferings being now come 
he did not, as formerly, avoid his enemies; but on the contrary, 
on their telling him they sought Jesus of Nazareth, he replied, 
"I am he :" thereby intimating to them, that he was willing to 
put himself into their hands. At the same time to show them 
that they could not apprehend him without his own consent, he, 
in an extraordinary manner, exerted his divine power ; he made 
the whole band fall back, and threw them to the ground. " Je- 
sus, therefore, knowing all things that should come upon him, 
went forth, and said unto them, Whom seek ye ? They answer- 
ed him, Jesus of Nazareth. Jesus said unto them, I am he. 
And Judas also who betrayed him, stood with them. As soon 
then as he had said unto them, I am he, they went backward, 
and fell to the ground," But the soldiers and the Jews, ima- 
gining, perhaps, that they had been thrown down by some 
demon or evil spirit, with whom the Jews said he was in confed- 
eracy, advanced towards him a second time. " Then asked he 
them again, Whom seek ye ? and they said, Jesus of Nazareth. 
Jesus answered, I have told you that I am he," expressing 
again his willingness to fall into their hands. " If, therefurc, 
ye seek me, let these go their w r ay." If your business be with 
me alone, suffer my disciples to pass : for the party had sur- 
rounded them also. He seems to have made this request to the 
soldiers, that the saying might be fulfilled which he spake, ' ; of 
them which thou gavest me have I lost none." For as he al- 
ways proportioned the trials of his people to their strength ; so 
here he took care that the disciples should escape the storm, 
which none but himself could sustain. 

At length one of the soldiers, more daring than the rest, 
rudely caught Jesus, and bound him ; upon which Peter drew 
his sword, and smote oft* the ear of the high priest's servant, 
who probably was showing greater forwardness than the rest 
in this business. " Then Simon Peter, having a sword, drew 
it, and smote the high priest's servant, and cut off iiis right 
ear; the servant's name was Malchus." The enraged diseiple 
was on the point of singly attacking the whole band, when 



350 



IJFE OP CHRIST. 



Jesus ordered him to sheath his sword ; telling him that his 
unseasonable and imprudent defence might prove the occasion 
of his destruction. " Then said Jesus unto him, Put up again 
thy sword into his place: for all they that take the sword shall 
perish with the sword." Matt. xxvi. 52. He told him like- 
wise, that it implied both a distrust of God, who can always 
employ a variety of means for the safety of his people, and 
also his ignorance in the Scriptures. '• Thinkest thou, said 
he, " that I cannot now pray to my Father, and he shall pres- 
ently give me more than twelve legions of angels ? But how 
then shall the Scriptures be fulfilled that thus it must be?" 
Mail. xxvi. 53. 

The word legion was a Roman military term, being the name 
which they gave to a body of five or six thousand men : where- 
fore, in regard that the band which now surrounded them was 
a Roman cohort, our Lord might make use of this term, by 
way of contrast, to show what an inconsiderable thing the co- 
hort was. in comparison of the force he could summon to his 
assistance ; more than twelve legions, not of soldiers, but of 
angels. He yet was tenderly inclined to prevent any bad con- 
sequences which might have flowed from Peter's rashness, by 
healing the servant, and adding, in his rebuke to him, a decla- 
ration of his willingness to suflei . " r \ ne cup which my Father 
has given me, shall I not drink it?" 

The circumstance of his healing the ear of Malchus, by 
touching it, evidently implies, that no wound, or distemper, 
was incurable in the hands of Jesus: neither was any injury so 
great that he could not forgive, h seems somewhat surprising 
that this evident miracle did not make an impression upon the 
ciiief priests, especially as our Lord put them in mind, at the 
same time, of his other miracles ; for having first said, " Sutler 
ye thus far. And he touched his ear and healed him :" he 
added, " Be ye come out as against a thief, with swords and 
staves ? When I was daily with you in the temple, ye stretch- 
ed forth no hands against me : but this is your hour, and the 
power of darkness." Luke, xxii. 51, &c. The priests had 
kept at a distance, for some time, but drew near, when they 
understood that Jesus was in their power ; for they were proof 
against all conviction, being obstinately bent cn putting him 
to deatli. And the disciples, when they saw their Master in the 
hands of his enemies, forsook him, and fled, according to his 
prediction : notwithstanding they might have followed him with 
out danger, as the priests had no design against them. " Then 
all the disciples forsook him, and fled. Then the band and the 
captain and officers took Jesus and bound him." But it was 
not the cord which held him : his immense charity was by far 
the stronger bond. Ho could have broken those weak ties and 



LIFE OP CHRIST. 



357 



exerted his divinity in a more wonderful manner ; he could have 
stricken them all dead, with a.s much ease as he had before 
thrown them on the ground ; but he patiently submitted to this, 
as to every other indignity which they chose to offer him ; so 
meek was he under the greatest injuries. Having thus secured 
him, they led him away. " And there followed him a certain 
young man, having a linen cloth cast about his naked body ; and 
the young man laid hold of him ; and he left the linen cloth, and 
fled from them naked." This, perhaps, was the proprietor of the 
garden, who being awakened with the noise, came out with the 
linen cloth in which he had been lying, cast round his naked 
body ; and having a respect for Jesus, followed him, forgetting 
the dress he was in. 

They first led him to Annas, father-in-law of Caiaphas, who 
was high priest that year. Annas having himself discharged 
the office of high priest, was consequently a person of dis- 
tinguished character, which, together with his relation to the high 
priest, made him worthy of the respect they now paid him. 
But he refused, singly, to meddle in the affair ; they therefore 
carried Jesus to Caiaphas himself, at whose palace the chiel 
priests, elders, and scribes, were assembled, having staid there 
all night to see the issue of their stratagem. This Caiaphas was 
he that advised the council to put Jesus to death, even admitting 
he was innocent, for the safety of the whole Jewish nation. He 
seems to have enjoyed the sacerdotal dignity during the whole 
course of Pilate's government in Judea ; for he was advanced 
by Valerius Gratus, Pilate's predecessor, and was diveste \ of it 
by Vitellius, governor of Syria, after he had deposed Pilate from 
his procuratorship- 



CHAPTER XXXV. 

Fulfilment of our Lord's prediction concerning Peter. 

The apprehending of their dear Master could not but strike 
his disciples with horror and amazement: though he had fore- 
warned them of that event, such was their consternation, that 
they tied different ways : some of them, however, recovering 
out of the panic that had seized them, followed the band at a 
distance to see what, the issue would be. Of this number was 
Peter, and another disciple, whom John has mentioned, without 
giving his name, and who therefore is supposed to have been 
John himself. This disciple being acquainted at the high 



LIFE OF CHRIST. 



priest's, got admittance for himself first, and soon after for 
Peter, who had come with him. " And Simon Peter followed 
Jesus, and so did another disciple. That disciple was known 
unto the high priest, and went in with Jesus into the palace of 
the high priest. But Peter stood at the door without. Then 
went out that other disciple which was known unto the high 
priest, and spake unto her that kept the door, and brought in 
Peter. And when they had kindled a fire in the midst of the 
hall, and were sat down together, Peter sat down among them." 
The maid servant, who kept the door, concluding Peter to be 
a disciple also, following after him to the fire, and looking 
earnestly at him, charged him with the supposed crime. " Then 
saith the damsel that kept the door, unto Peter, Art not thou 
also one of this man's disciples V* This blunt attack threw 
Peter into such confusion, that he flatly denied his having 
any connexion with Jesus, replying, " I am not ;" and adding, 
" I know not, neither understand I what thou sayest." As if 
he f aid, I do not understand any reason for your asking me such 
a question 

Tii-us the very apostle who had before acknowledged his 
Master to be the Messiah, the Son of the living God, and 
had so confidently boasted of his fortitude, and firm attachment 
to him in the greatest dangers, proved himself an arrant deserter 
of his cause upon trial. His shameful fears were altogether 
inexcusable, as the enemy who attacked him was one of the 
weaker sex, and the terror of the charge was in a great mea- 
sure taken off, by the insinuation made in it that John was like- 
wise known to be Christ's disciple : for as he was known at the 
high priest's, he was consequently known in that character. 
" Art thou not also one of this man's disciples ?" Art thou not 
one of them, as well as he who is sitting with you ? Nothing 
can account for this conduct of Peter, but the confusion and 
panic which had seized him on this occasion. As his inward 
perturbation must have appeared in his countenance and ges- 
ture, he did not choose to stay Long with the servants at the 
fire. He went cut, therefore, into the porch, where he was a 
little concealed. "And he went into the porch: after he had 
been some time there, another maid saw him, and began to say 
to them that stood by, This is one of them ; and he again do 
nied it, with an oath, I know not the man;" adding perjury to 
falsehood. 

After Peter had been thus attacked without doors, he thought 
proper to return and mix with the crowd at the fire. "And 
Simon Peter stood and warmed himself." From this circum- 
stance, it is clear, that the ensuing was the third denial ; and 
that Peter left the porch where the second denial nappe'ricd, 
and was come again into the hall. " Here one of the servants 



nIFE OP CHRIST. 



359 



of the high priest, (being his kinsman whose ear Peter cut 
off,) saith, Did not I see thee in the garden with him ? Pe- 
ter then denied again, and immediately the cock crew." The 
words of Malchus' kinsman, bringing to Peter's remembrance 
what he had done to that man, threw him into such a panic, 
that when those that stood by repeated the charge, he impru- 
dently denied it : he even " began to curse and to swear, say- 
ing, i know not this man of whom ye speak." For when they 
heard Peter deny the charge, they supported it by an argu- 
ment drawn from the accent with which he pronounced his 
answer. " Surely thou art one of them : for thou art a Galile- 
an, and thy speech agree th thereto :" so that being pressed on 
all sides, to give his lie the better color, he profaned the name 
of God, by imprecating the bitterest curses on himself, if he 
was telling a falsehood. Perhaps he hoped by these acts of im- 
piety, to convince them effectually, that he was not the disciple 
of the holy Jesus. 

Thus the apostle denied his Master three distinct times, with 
oaths and asseverations, totally forgetting the vehement protes- 
tations he had made, a few hours before, that he would never 
deny him. He was, probably, permitted to fall in this man- 
ner, to teach us two lessons; first, that the strongest resolutions 
formed in our own strength, cannot withstand the torrent ot 
temptation ; secondly, that the true disciples of Christ, though 
they fall, should be brought to a conviction of their sin ; for he no 
sooner denied his Master the third time, than the cock crew, 
and first awakened in him the conviction of his sin. " And the 
Lord turned and looked upon Peter ; and Peter remembered 
the words of the Lord, how he had said unto him, Before the 
cock crow, thou shait deny me thrice. And Peter went out 
and wept bitterly." St. Luke is the Evangelist who particular- 
ly mentions this beautiful circumstance of Christ's turning and 
looking on Peter. The members of the council who sat on 
Jesus, were placed at the upper end of the hall ; in the other 
were the servants, with Peter, at the fire : so that Jecus, being 
probably placed on some eminence, that his judges, who were 
numerous, might see and hear him, could easily look over 
towards Peter, and observe him denying him, and in passionate 
terms, loud enough to be heard, perhaps, over all the place. 

The look pierced him, and with the crowing of the cock 
brought his Master's prediction fresh into his mind. He was 
stung with deep remorse, and being unable to contain himself, 
he covered his face with his garment, to conceal the confusion 
he was in, and going out into the porch, w r ept very bitterly. 
All this passed while the priests examined Jesus, with many 
taunts and revilings ; and while the most zealous of Christ's 
disciples was denying him with oaths and imprecations, the peo- 



360 LIFE OF CHRIST. 

pie insulted him in the most inhuman manner. Thus a compb 
cation of injuries, insults, and indignities, was at one time heap- 
ed upon the blessed Redeemer, the meek and mild Jesus, in order 
to fulfil the prophecies concerning him, and teach his followers a 
lesson of humility. 



CHAPTER XXXVI. 

The Saviour of the world is arraigned at the bar of the Sanhfr 
drim f and tried by the Jewish Council. 

When the band of soldiers arrived at the high priest's with 
Jesus, they found there all the chief priests, the scribes, and 
the elders assembled. "And as soon as it was day, the elders 
of the people, and the chief priests, and the scribes, came to- 
gether, and led him into their council. And the high priest 
asked Jesus of his disciples, and his doctrine/' He inquired of 
him what his disciples were ; for what end he had gathered 
them; whether it was to make himself a king, and what the 
doctrine was which he taught them ? In these questions there 
was a great deal of art ; for as the crime laid to our Saviour's 
charge was, that he had set up for the Messiah, and deluded the 
people, they expected he would claim that dignity in their 
presence, and so would, on his own confession, have condemn- 
ed him, without any farther process. This was unfair, as it 
was artful and ensnaring. To oblige a prisoner on his trial to 
confess what might take away his life was a very unequitable 
method of proceeding ; and Jesus expressed his opinion thereof 
with very good reason, and complained of it, bidding them 
prove what they had laid to his charge by witnesses. " Jesus 
answered him, I spake openly to the world, I ever taught in the 
synagogue, and in the temple, whither the Jews always resort* 
and in secret have I said nothing. Why askest thou me ? ask 
them which heard me what I have said unto them ; behold they 
know what I said." It was greatly to the honor of our blessed 
Redeemer, that all his actions were done in public, under the 
eye even of his enemies : because, had he been carrying on any 
imposture, the lovers of goodness and truth had thus abundant 
opportunities of detecting him ; with propriety, he therefore, in 
his defence, appealed to that part of his character, but his an- 
swer was construed disrespectful ; " for when he had thus spo- 
ken, one of the officers which stood by, struck Jesus with the 
palm of his hand, saying, Answerest thou the high priest so '?* 



LIFE OF CHRIST. 



361 



To which he meekly replied, with the greatest serenity, a If I have 
spoken evil, bear witness of the evil : but if well, why smitest thou 
me V ' Show me, prove before this court, wherein my crime con- 
sists, or record it on the evidence on the face of my trial ; which 
if you cannot, how can you answer this inhuman treatment to a 
defenceless prisoner, standing on his trial before the world, and 
in open court ? 

Thus Jesus became the example of his own precept, " Who- 
soever shall smite thee on thy right cheek, turn to him the other 
also," Matt. v. 39 ; bearing the greatest injuries with a patience 
that could not be provoked. 

When the council found that Jesus declined answering the 
questions, whereby they expected to have drawn from him an 
acknowledgment of his being the Messiah, they proceeded to 
examine many witnesses to prove his having assumed that char- 
acter : as they considered such a pretension as blasphemy in 
his mouth, who being only a man, according to their opinion, 
could not, without the highest affront to the divine majesty, 
pretend to the title of the Son of God, as it belonged only to the 
Messiah. 

But in this examination they acted like interested and enraged 
persecutors, rather than impartial judges, forming their questions 
in the most artful manner, in order, if possible, to draw expres- 
sions from him, which they might pervert into suspicions of guilt, 
as some foundation for condemning Jesus, who had so long and 
faithfully labored for their salvation. 

Their witnesses, however, disappointed them, some of them 
disagreeing in their story, and others mentioning things of no 
manner of importance. At last, *.*vo persons agreed in their 
depositions, namely, in hearing him say, that he was able to 
destroy the temple of God, and to raise it in three days. But 
this testimony was absolutely false ; for our great Redeemer 
never said he could destroy and build the temple of Jerusalem 
in three days, as they affirmed. It is true, that after banishing 
the traders from the temple, when the Jews desired to know by - 
what authority he undertook to make such a reformation, he re- 
ferred them to the miracle of his resurrection : bidding them 
* destroy this temple (pointing probably to his body) and in 
three days he would raise it up." The witnesses, therefore, 
either through malice or ignorance, perverted his answer into 
an affirmation, that he was able to destroy and build the magni- 
ficent temple of Jerusalem in three days ; and the judges consider- 
ed this assertion as blasphemy, because it could only be done by 
the divine power. 

Our Saviour made no reply to the evidences that were pro- 
duced against him, w r hich greatly provoked the high priest, 
who, supposing that he intended bv his silence to put an affront 

31 ' 



3G2 



LIFE OF CHRIST. 



On the council, rose from his seat, and with great perturbation, 
demanded the reason for so remarkable a conduct. " Answerest 
thou nothing ?" said he, " what is it which these witness against 
thee ?" And some of the council added, " Art thou the Christ ?" 
To which our blessed Saviour answered, If I should tell you 
plainly, you would not believe me : and if I should demonstrate 
it to you by the most evident and undeniable arguments, ye would 
neither be convinced, nor let me go. 

The high priest, finding all his attempts to trepan our Saviour, 
in vain, said to him, I adjure you solemnly, by the dreadful and 
tremendous name of God, in whose presence you stand, that you 
tell me plainly and truly, whether thou art the Messiah, the Son 
Of God/ 

The consequence attending a confession of the truth did not 
intimidate the blessed Jesus ; for, being adjured by the chiei 
magistrate, he immediately acknowledged the charge, adding, 
Ye shall shortly see a convincing evidence of this truth, in that 
wonderful and unparalleled destruction which I will send upon 
the Jewish nation ; in the quick and powerful progress which 
the Gospel shall make upon the earth ; and finally, in my glo- 
rious appearance in the clouds of heaven, at the last day, the 
sign you have so often demanded, in confirmation of my mis- 
sion. 

Upon our blessed Saviour's making this answer, a number oi 
them cried out at once, " Art thou the Son of God V To which 
Our great Redeemer replied, " Ye say that I am :" a manner oi 
speaking among the Jews, which expressed a plain and strong 
affirmation of the thing expressed. 

When the high priest heard this second assertion, he rent his 
clothes with great indignation, and said unto the council, Why 
need we trouble ourselves to seek for any more witnesses ? Ye 
yourselves, nay, this whole assembly, are witnesses, that he hath 
spoken manifest and notorious blasphemy : What think ye ? To 
which they all replied, that for assuming to himself the character 
of the Messiah, he deserved to be put to death. 

Then began the servants and the common people to fall upon 
him as a man already condemned : spitting upon him, buffeting 
him, and offering him all manner of rudeness and indignities. — 
They blindfolded him, and some of the council in order to 
ridicule him for having pretended to be the great prophet, bid 
trim exercise his prophetical gift, in declaring who had smote 
him. 

Such was the treatment of the Son of God, the Saviour of sin- 
ners, which, though derogatory to his character, he bore with pa- 
tience and resignation, leaving his people an example to follow his 
Steps, and submit to the will of God in all things, nor murmur at 
liny of the dispensations of his providence. 



LIFE OP CHRIST 



CHAPTER XXXVII. 

Our blessed Saviour is carried before the Roman Governor.— 
The traitor Judas becomes his own executioner. — Pilate pub- 
licly acquits Jesus, and refers his case to the decision of 
Herod. 

The blessed Jesus being thus condemned, by the unanimous 
voice of the grand assembly, it was resolved to carry him 
before the governor, that he likewise might pass sentence upon 
him. The Roman governor of Judea generally resided at 
Osesarea ; but at the great feasts they came up to Jerusalem, 
to prevent or suppress tumults, and to administer justice; it 
being a custom for the Roman governors of provinces to visit 
the principal towns under their jurisdiction, on this latter ac- 
count. Pilate being accordingly come to Jerusalem, some 
time before the feast, had been informed of the great ferment 
among the rulers, and the true character of the person on whose 
account it was raised; for he entertained a just notion of it: 
" He knew that for envy they had delivered him." Ho knew 
the cause of their envy, was impressed with a favorable opinion 
of Jesus, and wished, if possible, to deliver him from his vile 
persecutors. 

Early in the morning, the Jewish council brought Jesus to 
the hall of judgment, or governor's palace. They themselves, 
however, went not into the hall, but stood without, lest they 
should be defiled, and rendered incapable of eating the pass- 
over. 

Now Judas Iscariot, who had delivered his Master into the 
hands of the council, finding his project turned out very differ- 
ent from what he expected, was filled with the deepest remorse 
for what he had done. He saw all his golden dreams of tem- 
poral honors and advantages, sunk at once to nothing ; he saw 
his kind, his indulgent Master, condemned and forsaken by all 
his followers; he saw all this, and determined to make all the 
satisfaction in his power for the crime he had committed. 

Accordingly, he came and confessed openly his sin, before tht» 
high priests and elders, offered them the money they had given 
him to commit it, and earnestly wished he could recall the fataU 
transaction of the preceding night. 

It shows he thought this was the most public testimony he 
could possibly give of his Master's innocence, and his own re- 
pf'utance. I have, said he, committed a most aorrid crime in be» 
traying an boocent man to death, 



LIFE OF CHRIST. 



But this moving speech of Judas had no effect on the callous 
hearts of the Jewish rulers. They affirmed, that, however he 
might think the prisoner innocent, and for that reason had sin- 
ned in bringing the sentence of death upon his head, they were 
nut to blame : because they knew him a blasphemer who de- 
served to die. " What is that to us ?" said they, " see thou to 
that." Nay, they even refused to take back the money they had 
given him as a reward for performing the base act of betraying 
his Master. 

The deepest remorse now seized upon the wretched Judas, 
and his soul was agitated by the horrors of despair. The in- 
nocence and benevolence of his Master, the many favors he 
himself had received from him, and the many kind offices he 
had done for the sons and daughters of affliction, crowded at 
once into his mind, and rendered his torments intolerable. 
Hacked with those agonizing passions, and unable to support 
the misery, he threw down the wages of his iniquity in the 
temple; and confessing at the same time his own sin, and the 
innocence of his Master, went away in despair, and hanged him- 
self. 

Thus perished Judas Iscariot the traitor, a miserable example 
of the fatal influence of covetousness, and a standing monument 
of divine vengeance to deter future generations from acting in 
Opposition to the dictates of conscience, through a love of the 
things of this world: for which this wretched mortal betrayed 
his Muster, his friend, his Saviour; and accumulated such a load 
of guilt on himself, as sunk his soul into the lowest pit of per- 
dition. 

The pieces of silver cast down by Judas, were gathered up, 
and delivered to the priests, who thinking it unlawful to put them 
into the treasury, because they were the wages of a traitor, 
agreed to lay them out in purchasing the potter's field, and to 
make ii a common burial place for strangers. 

This the Evangelist tells us was done, that a particular pro- 
phecy, relating to the Messiah might be fulfilled : " And they 
to«»k the thirty pieces of silver, the price of him that was val- 
ued, whom they of the children of Israel did value ; and gave 
them tor the potter's field, as the Lord appointed me." This 
piophecy is found in Zechariah ; but, by a mistake of some 
copyist, the word Jeremiah is inserted in the Greek manuscripts 
of St. Matthew's Gospel, unless we suppose with the learned 
Grotius, that this remarkable prophecy was first made by Jer- 
emiah, and afterwards repeated by the immediate direction of the 
Spirit by Zechariah ; and that, therefore, the Evangelist has only 
ascribed the prophecy to its original author. But, however this 
may be, the prophecy is remarkable, and was remarkably fulfil - 
led. And the Evangelist, by thus appealing to a public transac- 



LIFE OP CHRIST. 



tion, puts the truth of this part ol the history beyond all mannef 
of except ion. 

We have already observed, that the chief priests and elders 
refused to go themselves into the judgment-hall, lest they should 
contract some pollutions in the house of an heathen, which 
would have rendered them unfit for eating the passover. The 
same reason also hindered them from entering the governor's 
palace, on other festivals, when that magistrate attended in 
oi der to administer justice : a kind of structure was, therefore* 
erected, adjoining to the palace, which served instead of a tri- 
bunal or judgment seat. This structure, called in the Hebrew 
" Gabbatha," was finely paved with small pieces of marble of dif- 
ferent colors, being always exposed to the weather. One side of 
this structure joined to the palace, and a door was made in the 
wall, through which the governor passed to this tribunal. By 
this contrivance, the people might stand round the tribunal in 
the open air, hear and see the governor when he spake to them 
from the pavement, and observe the whole administration of jus- 
tice, without danger of being defiled, either by him or any of his 
retinue. 

Before this tribunal the great Redeemer of mankind was 
brought, and the priests and elders having taken their places 
round the pavement, the governor ascended the judgment seat, 
and asked them what accusation they brought against the pris- 
oner? Though nothing could be more natural than for the 
governor to ask this question, yet the Jews thought themselves 
highly affronted by it, and haughtily answered, If he had not 
been a very great and extraordinary malefactor, we should not 
have given you this trouble at all, much less at so unseasonable 
an hour. 

Pilate then examined Jesus ; and rinding he had not been guilty 
either of rebellion or sedition, but that he was accused of particu- 
lars relating to the religion and custom of the Jews, grew angry, 
and said, What are these things to me ? Take him your- 
selves, and judge him according to your own law. Plainly in- 
sinuating, that, in his opinion, the crime they laid to the prisoner's 
charge was not of a capital nature : and that such punishments 
as they were permitted by Caesar to inflict were adequate to any 
misdemeanor that Jesus was charged with. But this proposal of 
the Roman go vernor was absolutely refused by the Jewish priest's 
and elders, because it condemned the whole proceeding ; and 
therefore they answered, We- have no power to put any one to 
death, as this man certainly deserves, who has attempted not only 
to make innovations in our religion, but also set up himself for a 
king. 

The eagerness of the Jews to get Jesus condemned by the 
Roman governor, who often sentenced malefactors to be cm- 

31* 



LIFE OF CHRIST 



cified, tended to fain] the saying of our great Redeemer, who, 
during the course of his ministry, had often mentioned what 
Kind of deaili he was, by the counsel of Omnipotence, appointed 
to die. 

Pilate finding it impossible to prevent a tumult, unless he 
proceeded to try Jesus, ascended again the judgment seat, and 
commanded bis accusers to produce their accusations against 
him. Accordingly, they accused him of seditious practices, 
affirming that he used every method in his power to dissuade 
the people from paying taxes to Caesar, pretending that he him- 
self was the Messiah, the great king of the Jews, so long ex- 
pec-d-d But they brought no proofs of these assertions. They 
o»ih insinuated, mat they had already convicted him of this 
^s s-ijuii ; which was absolutely false. Pilate, however, asked 
feii Is it true what these men lay to your charge, that you 
jiavt: indeed attempted to setup yourself as a king of the Jews? 
To which Jesus replied, Ha\ r e your ever, during your stay in 
this province, heard any thing of me that gave you reason to sus- 
pect me guilty of secret practices and seditious designs against 
the government ? Or do you found your question only on the 
present clamor and tumult that is raised against me ? If this be 
the case, be very careful lest you be imposed on merely by the 
am! agnity of a word: for to be "King of the Jews," is not to 
Irect .1 temporal throne, in opposiiton to that of Caesar, but a 
thing of a very different nature ; the kingdom of the Messiah is 
m the heavenly Canaan. 

To vhieh Piiate replied, Am I a Jew? Can I tell what your 
expectations are, and in what sense you understand these words ? 
The rulers and chiefs of your own people, who are the most pro- 
per judges of these particulars, have brought you before me as a 
riotous and seditious person ; if this be not the truth, let me know 
what h>, and the crime thou hast been guilty of. 

Jesus answered, I have a kingdom, and this kingdom I have 
professed to establish. But then it is not of this world, nor have 
my endeavors to establish it any tendency to cause disturbances 
in the government. For, had that been the case, my servants 
would have fought for me, and not suffered me to have fallen into 
the hands of the Jews. But I tell you plainly, my kingdom 
is wholly spiritual. I reign in the hearts of my people, and 
subdue their wills and affections into a conformity to the will of 
God. 

You acknowledge then, in general, answered Pilate, that you 
iiave pretended to be a king ? To which the blessed Jesus re- 
plied. In the sense I have told you, I have declared, and do 
now declare myself to be a king. For this very end I was 
born, and for this purpose I came into the world, that I should 
bear witness tc the truth ; and whose ver sincerely loves, and 



LIFE OF CHRIST 



367 



is always ready to embrace the truth, will have my testimony, 
and be convinced by it. 

Pilate answered, " What is truth ?" And immediately went 
out to the Jews, and said unto them, I have again examined this 
man, but cannot find him guilty of any fault, which, according to 
the Roman law, is worthy of death. 

This generous declaration made by the governor, of the 
innocence of our blessed Saviour, had no effect on the su- 
perstitious and bigoted Jews. They even persisted in their 
accusations with more vehemence than before, affirming that he 
had attempted to raise a sedition in Galilee : " He stirreth 
up," said they, "the people, beginning from Galilee to this 
place." 

Jesus, however, made no answer at all to this heavy charge. 
Nay, he continued silent, notwithstanding the governor himself 
expressly required him to speak in his own defence. A conduct 
so extraordinary, in such circumstances, astonished Pilate ex- 
ceedingly ; for he had great reason to be persuaded of the in- 
nocence of our dear Redeemer. The truth is, he was altogether 
ignorant of the divine counsel, by which the whole affair was 
directed. 

There were many reasons which induced the blessed Jesus 
not to make a public defence. He came into the world purely 
to redeem lost and undone mankind, by offering up himself a 
sacrifice to appease the wrath of his Almighty Father ; but had 
he pleaded with his usual force, the people had, in all probabil- 
ity, been induced to ask his release, and consequently his death 
had been prevented. Besides, the gross falsehood of the accusa- 
tion, known to all the inhabitants of Galilee, rendered any reply 
absolutely needless. 

In the mean time the chief priests continued to accuse him with 
great noise and tumult. And the meek and humble Jesus still 
continuing mute, Pilate spake again to him, saying, Wilt thou 
continue to make no defence ? Dost thou not hear how vehement- 
ly these men accuse thee ? , 

But Pilate recollecting what the chief priests had said with 
regard to a sedition in Galilee, asked if Jesus came out of that 
country ? and on being informed he did, he immediately or- 
dered him to be carried to Herod, who was also then at Je- 
rusalem. 

The governor supposed that Herod, in whose dominions the 
sedition was said to have been raised, must be a better judge 
of the affair than himself. Besides, his being a Jew rendered 
him more versed in the religion of his own country, and gave 
him greater influence over the chief priests and elders ; he there- 
fore considered him as the most proper person to prevail on 
the Jewish council to desist from their cruel prosecution. But 



368 



LIFE OF CHKIST. 



if, contrary to all human probability, he should at their so 
licitation, condemn Jesus, Pilate hoped to escape the guilt 
and infamy of putting an innocent person to death. He might 
also propose by this action to regain Herod's friendship, which 
he had formerly lost, by encroaching, in all probability, on his 
privileges. 

But however that be, or whatever motive induced Pilate to 
send our great Redeemer to Herod, the latter greatly rejoiced 
at this opportunity of seeing Jesus, hoping to have the pleasure 
of beholding him perform some great miracle. 

In this he was, however, mistaken ; for as Herod had aposta- 
tized from the doctrine of John the Baptist, to which he was 
once a convert, and had even put his teacher to death, the bless- 
ed Jesus, however liberal in his miracles to the sons and daugh- 
ters of affliction, would not work them to gratify the curiosity of 
a tyrant, nor even answer one of the many questions he propo- 
sed to him. 

Herod, finding himself thus disappointed, ordered our blessed 
Saviour to be clothed with an old robe, resembling in color those 
worn by kings, and permitted his attendants to insult him. 

From Herod's dressing him in this manner it evidently ap- 
pears, that the chief priests and elders had accused him of 
nothing, but his having assumed the character of the Messiah : 
for the affront put on him was plainly in derision of that pro- 
fession. 

The other head of accusation, namely, his having attempted 
to raise a sedition in Galilee, on account of tribute paid to Caesar, 
they did not dare to mention, as Herod could not foil of knowing 
it to be a gross and malicious falsehood. And no crime worthy 
of death being laid to his charge, Herod sent him again to Pilate. 
It seems, that though he was displeased with the great Redeemer 
of mankind for refusing to work a miracle before him, yet he did 
not think proper to comply with the wishes of his enemies. 



LIFE OP CHRIST. 300 



CHAPTER XXXVIII. 

The Roman Governor, for want of evidence, proposes to acquit 
and release Jesus, three several times, bid at length, at the 
pressing instigation of the inveterate Jews, he condemns and 
delivers him up. 

The Roman governor, in order to acquire popular applause, 
used generally, at the feast of the passover, to release a prisonei 
nominated by the people. At this feast there was one in prison, 
named Barabbas, who, at the head of a number of rebels, had 
made an insurrection in the city, and committed murder during 
the confusion. 

The multitude, being now again assembled before the gover- 
nor's palace, began to^all aloud on him to perform the annual 
office of mercy, customary at that festival. 

Pilate, glad of this opportunity, told them, that he was very 
willing to grant the favor they desired : and asked them whether 
they would have Barabbas or Jesus released unto them. But 
without waiting for an answer, he offered to release Jesus, know- 
ing that the chief priests had delivered him through envy ; espe- 
cially as Herod had not found him guilty of the crimes laid to 
his charge. 

While these particulars were transacting, Pilate received a 
message from his wife, then with him at Jerusalem, and who 
had that morning been informed of something in a dream which 
gave her great uneasiness. The dream had so great an effect 
on this Roman lady, that she could not rest till she had sent an 
account of it to her husband, who was then sitting with the tri- 
bunal on the pavement, and begged him to have no hand in the 
death of the righteous person he was then judging. 

The people had not yet determined whether they would have 
Jesus or Barabbas released unto them ; therefore when Pilate re- 
ceived the message from his wife, he called the chief priests and 
rulers together, and, in the hearing of the multitude, made a 
speech to them, in which he gave them an account of the exam- 
ination which Jesus had undergone both at his own and Herod's 
tribunal, declaring, that in both courts it had turned out honorably 
to his character ; for which reason he proposed to them, that he 
should be the object of the people's favor. 

Pilate did the priests the honor of desiring to know their 
inclinations in particular, perhaps with a design to soften theii 
stony hearts, and, if possible, to move them for once to pity an 
unhappy and innocent man. But he was persuaded that ii pity 
was absolutely banished from their callous breasts, his proposed 



370 



MFE OF CHRIST. 



would have been acceptable to the people, who he expected 
would embrace the first opportunity of declaring in his favor. 
Yet in this he was disappointed. They cried out, all at once, 
"Away with this man, and release unto us Barabbas." 

Apostate mortals! a few hours ago ye listened with rapture 
to his heavenly discourses, beheld with transport the many salu- 
tary miracles wrought by this benevolent Son of the Most High, 
and earnestly importuned him to take possession of the throne 
and sceptre of David ! Now nothing will satiate your infernal 
malice, but his precious blood ! But remember, ye miscreants, 
ye monsters in human form, that this same Jesus, whom ye be- 
held with such contempt before the tribunal of the Roman gov- 
ernor ; this Jesus, whose blood your infernal mouths so loudly 
requested, shall one day come in the clouds of heaven to take 
vengeance on his enemies ! and how will ye be able to bear the 
sight of his appearance, when the very heavens themselves will 
melt at his presence, " the sun become black as sackcloth of 
hair," the moon be turned into blood, and the stars fly from their 
spheres '( How will ye then repent of your unjust demand, and 
call to the mountains and rocks to fall on you, and hide you from 
the presence of that immaculate Lamb of God, the tremendous 
iudge of the whole earth ! 

Pilate himself was astonished at this determination of the mul- 
titude, and repeated his question ; for he could hardly believe 
what he had himself heard. But on their again declaring that 
they desired Barabbas might be released, he asked them what 
he should do with Jesus, which is called Christ. As if he had 
said, you demand that Barabbas should be released, and what 
shall I dp with Jesus ; you cannot surely desire me to crucify 
him, whom so many of you have acknowledged as your Messiah? 
" But they cried, saying, Crucify him, crucify him. Then Pilate 
saith unto them, Why, what evil hath he done ? And they cried 
out the more exceedingly, crucify him." 

They were so resolutely determined to have him destroyed, 
that notwithstanding the governor urged them again and again 
to desire his release, declared his innocence, and offered several 
times to dismiss him, they would not hear it, uttering their rage, 
sometimes in hollow, distant, inarticulate murmurs, and some- 
times in furious outcries : to such a pitch were their passions 
raised by the craft and artful insinuations of their priests. 

Pilate, finding it therefore in vain to struggle with their preju- 
dices, called for water, and washed his hands before the multi- 
tude, crying out, at the same time, that the prisoner had no fault, 
and that he himself was innocent of his blood. 

By this action and declaration, Pilate seems to have intend- 
ed to make an impression on the Jewish populace, by comply- 
ing with the institution of Moses, which orders, in case of an 



LIFE OF CHRIST. 



371 



unknown murder, the elders of ihe nearest city to wa&S their 
hands publicly, and say, " Our hands have not shed fins blood." 
And in allusion to this law the Psalmist sa, , " 1 will wash 
mine hands in innocence." Accordingly, therefore, to the Jew- 
ish rite, Pilate made the most solemn and public, declaration of 
the innocence of our dear Redeemer, and of his resolution of 
having no hand in his death. 

But notwithstanding the solemnity of this declaration, the 
Jews continued inflexible, and cried out, with one voice, " His 
blood be on us and our children." Dreadful imprecation ! ft 
shocks humanity ! An imprecation which brought on them the 
dreadful vengeance of Omnipotence, and is still a heavy burden 
on that perfidious people ! 

The governor, finding it impossible to alter their choice, re- 
leased unto them Barabbas. And as it was the general practice 
of the Romans to scourge those criminals they condemned to be 
crucified, Pilate ordered the blessed Jesus to be scourged, before 
he delivered him to the soldiers to be put to death. 

The soldiers having scourged Jesus, and received orders to 
crucify him, carried him into the Prsetorium, or common hall, 
where they added the shame of disgrace to the bitterness of his 
punishment ; for, sore as he was, by reason of the stripes they 
had given him, they dressed him in a purple robe, in derision of 
his being King of the Jews. Having dressed him in this robe 
of mock-majesty, they put a reed in his hand, instead of a sceptre, 
and after plaiting a wreath of thorns, they put it on his head for 
a crown ; forcing it down in so rude a manner, that his temples 
were torn, and his face besmeared with his most precious blood. 
To the Son of God, in this condition, the rude soldiers bowed 
the knee, pretending to do it out of respect ; but at the same time 
gave him severe blows on his head, which drove the prickles of 
the wreath afresh into his temples, and then spit on him, 1o ex- 
press their highest contempt. 

The governor, whose office obliged him to be present at this 
shocking scene of inhumanity, was ready to burst with grief. 
The sight of an innocent and virtuous man treated with such 
shocking barbarity, raised in his breast the most painful sensa- 
tions of pity. And though he had given sentence that it should 
be as the Jews desired, and had delivered our dear Redeemer to 
the soldiers to be crucified, he was in hopes that if he showed 
him to the people in that condition, they must relent, and petition 
him to release him. 

Filled with this thought, he resolved to carry him out, and 
exhibit to their view a spectacle capable of softening the most 
envenomed, obdurate, enraged enemy. And in order to render 
the impression still more poignant, he went out himself, and said 
unto them, Though I have sentenced this man to die, and have 



LIFE OP CHRIST. 



scourged him as one that is to be crucified, yet I once more 
bring him before you, that I may again testify how fully I am 
, persuaded of his innocence, and that ye may yet have an oppor- 
tunity of saving his life. 

As soon as the governor had finished his speech, Jesus appear- 
ed on the pavement, his hair, his face, his shoulders all clotted 
with blood, and the purple robe bedaubed with spittle. And that 
the sight of Jesus in this distress might make the greater impres- 
sion on the people, Pilate, while he was coming forward, cried 
out, " Behold the man F As if he had said, Will nothing make 
you relent ? Have ye lost all feelings of humanity, and bowels 
of compassion ? Can you bear to see the innocent, a son of Abra- 
ham, thus injured ? 

But all this was to no purpose ; the priests, whose rage and 
malice had extinguished not only the sentiments of justice and 
feelings of pity natural to the human heart, but also that love 
winch countrymen bear for each other, no sooner saw Jesus, 
than they began to fear the fickle populace might relent, 
a. id, therefore, laying decency aside, they led the way to the 
multitude, crying out, with all their might, Crucify him ! cru- 
cify him ! 

Pilate, vexed to see the Jewish rulers thus obstinately bent on 
the destruction of a person from whom they had nothing to fear 
that was dangerous, either with regard to their church or state, 
passionately told them, that if they would have him crucified, 
they must do it themselves : because he would not suffer his peo- 
ple to murder a man who was guilty of no crime. 

But this they also refused, thinking it dishonorable to receive 
permission to punish a person who had been more than once 
publicly declared innocent by his judge. Besides, they consid- 
ered with themselves, that the governor might afterwards have 
called it sedition, as the permission had been extorted from him. 
Accordingly, they told him that even though none of the things 
alleged against the prisoner were true, he had committed such 
a crime in the presence of the council itself, as by their law de- 
served the most ignominious death. He had spoken blasphemy, 
calling himself the Son of God, a title which no mortal could 
assume, without the highest degree of guilt. " We have a law, 
and by our law he ought to die, because he made himself the 
Son of God." 

When Pilate heard that Jesus called himself the Son of God, 
his fear was increased. Knowing the obstinacy of the Jews in 
all matters of religion, he was afraid they would make a tumult 
in earnest ; or perhaps he was himself more afraid than ever to 
take away his life, because he suspected it might be true. He 
doubtless remembered the miracles said to have been performed 
bv Jesus, and therefore suspected that he really was the Son of 



OUR LORD SCOURGED BY THE SOLDIERS, 
page 371. 




"Then released he Barabbas unto ihem; and when he had scourged Jesa» 
he delivered him to be crucified." — Matt, xxvii. 26. 



LIFE OF CHRIST 



373 



God. For it was well known that the religion which the gover- 
nor professed, directed him to acknowledge the existence of demi- 
gods and heroes, or men descended from the gods. Nay, the 
heathens believed that their gods themselves appeared upon earth 
in the form of men. 

Reflections of this kind induced Pilate to go again to the judg- 
ment-hall, and ask Jesus from what father he sprung, and from 
what country he came ? But our blessed Saviour gave him no 
answer, lest the governor should reverse his sentence, and abso- 
lutely refuse to crucify him. 

Pilate marvelled greatly at his silence, and said unto Jesus, 
Why dost thou refuse to answer me ? You cannot be ignorant 
that I am invested with absolute power, either to release or 
crucify you. To which Jesus answered, I well know that you 
are Caesar's servant, and accountable to him for your conduct. 
I forgive you any injury, which, contrary to your inclination, the 
popular fury constrains you to do unto me. Thou hast thy power 
from above, from the Emperor ; for which cause the Jewish high 
priest, who hath put me into thy hands, and by pretending that I 
am Caesar's enemy, forces thee to condemn me ; or, if thou re- 
fusest, will accuse thee as negligent of the emperor's interest ; he 
is more guilty than thou. " He that delivered me unto thee hath 
the greater sin." 

This sweet and modest answer made such an impression on 
Pilate, that he went out to the people, and declared his in- 
tention of releasing Jesus, whether they gave their consent 
or not. Upon which the chief priests and rulers of Israel 
cried out, " If thou let this man go, thou art not Caesar's 
friend : whosoever maketh himself a king, speaketh against 
Caesar." If thou releasest the prisoner, who hath set himself 
up for a king, and endeavored to raise a rebellion in the 
country, thou art unfaithful to the interest of the emperor thy 
master. 

This argument was weighty, and shook Pilate's resolution to 
the very basis. He was terrified at the thought of being accused 
to the emperor, who, in all affairs of government always sus- 
pected the worst, and punished the most minute crimes relative 
thereto, with death. 

The governor being thus constrained to yield, contrary t«> 
his inclination, was very angry with the priests for stirring up 
the people to such a pitch of madness, and determined to affront, 
them. 

He therefore brought Jesus out, a second time, into the pave- 
ment, wearing the purple robe and the crown of thorns ; and 
pointing to him, said, " Behold your king !" ridiculing their na 
tional expectation of a Messiah. 

32 



374 



LIFE OP CHRIST 



This sarcastical expression stung them to the quick, and 
they cried out, " Away with him ! away with him ! crucify 
him !" To which Pilate answered, with the same mocking air, 
" Shall 1 crucify your king ? The chief priests answered, We 
have no king but Caesar." Thus did they publicly renounce their 
hope of the Messiah, which the whole economy of their religion 
had been calculated to cherish ; they also publicly acknowledged 
their subjection to the Romans, and, consequently, condemn- 
ed themselves, when they afterwards rebelled against the 
emperor. 

We cannot help observing here, that the great unwillingness 
of the governor to pass sentence of death upon Jesus, has 
something in it very remarkable. For, from the character of 
Pilate, as drawn by the Roman historians themselves, he seems 
to have been far from possessing any true principle of virtue. 
To what then could it be owing, that so wicked a man should so 
steadily adhere to the cause of innocence, which he defended 
with uncommon resolution, and perhaps would never have aban- 
doned it, had he noi been forced by the threatenings of the chief 
priests and rulers of Israel ; and when he did yield, and passed 
sentence of death upon our dear Redeemer, why did he still de- 
clare him innocent ? This can certainly be attributed to no 
other cause than to the secret but powerful direction of the 
providence of the Almighty, who intended that, at the same time 
his son was condemned and executed as a malefactor, his inno- 
cence should be made to appear in the most public manner, and 
by the most authentic evidence, even that of the judge himself. 
From the circumstances we have been relating we may learn, 
that though the Almighty, in the course of his providential gov- 
ernment of the world, and for purposes beyond the comprehen- 
sion of finite mortals, suffers the most virtuous characters to be 
exposed, not only to the insults but the cruelty of the most aban- 
doned of mankind ; yet he will certainly vindicate the cause of 
innocence, and strike the guilty with horror and remorse, for their 
impious conduct. 



LIFE OP CHRIST 



875 



CHAPTER XXXIX. 

The innocent immaculate Redeemer is led forth to Mount Cal- 
vary, and there ignominiously crucified between two notorious 
Malefactors. — Reviled by the spectators. — A phenomenon ap- 
pears on the important occasion. — Our Lord addresses his 
friends from the Cross, and gives up the ghost. 

The solemn, the awful period now approached, when the 
Son of God, the Redeemer of the world, was to undergo the 
oppressive burden of our sins, upon the tree, and submit unto 
death, even the death of the cross, that we might live at the 
right hand of God, for ever and ever. 

Sentence being pronounced against the blessed Jesus, the 
soldiers were ordered to prepare for his execution, a command 
which they readily obeyed ; and after clothing him in his own 
garments, led him away to crucify him. It is not said that they 
took the crown of thorns from his temples ; probably he died 
wearing it that the title placed over his head might be the better 
understood. 

It is not to be expected that the ministers of Jewish malice re- 
mitted any of the circumstances of affliction, which were ever 
laid on persons condemned to be crucified. Accordingly Jesus 
was obliged to walk on fbot to the place of execution, bearing 
his cross. But the fatigue of the preceding night, spent without 
sleep, the sufferings he had undergone in the garden, his hav- 
ing been hurried from place to place, and obliged to stand the 
whole time of his trials ; the want of food, and the loss of blood 
he had sustained, and not his want of courage on this occasion, 
made him faint under the burden of his cross. The soldiers see- 
ing him unable to bear the weight, laid it on one Simon, a native 
of Gyrene, in Egypt, the father of Alexander and Rufus, well 
known among the first Christians, and forced him to bear it 
after the great Redeemer of mankind. The soldiers did not, 
however, do this out of compassion to the sufferings of Jesus, 
but to prevent his dying with the fatigue, and by that means elu- 
ding his punishment. 

The blessed Jesus, in his journey to Calvary, was followed 
by an innumerable multitude of people, particularly of women, 
who lamented bitterly the severity of his sentence, and showed 
all the tokens of sincere compassion and grief. Jesus, who al« 
jvays felt the woes of others more than he did his own, forget- 
ng his distress at the very time when it lay heaviest upon him, 
turned himself about, and with a benevolence .and tenderness 
fruly divine, said to them, * l Daughters of Jerusalem, weep not 



376 



LIFE OF CHRIST 



for me, but weep for yourselves, and for your children. For 
behold, the days are coming in which they shall say, Blessed 
are the barren, and the wombs that never bare, and the paps 
which never gave suck. Then shall they begin to say to the 
mountains, Fall on us ; and to the hills, Cover us For if they 
do these things in a green tree, what shall be done in the dry ? 
Luke, xxiii. 28, &c. As if he had said, Dry up these tears, ye 
daughters of Jerusalem, which ye shed in compassion to me, 
and reserve them for the deplorable fate of yourselves, and of 
your children ; for the calamities that will soon fall on you and 
your offspring are truly terrible, and call for the bitterest lamen- 
tations. In those days of vengeance you will passionately wish 
that you had not given birth to a generation whose wickedness 
has rendered them the objects of the wrath of the Almighty, 
to such a degree as never was before experienced- in the world. 
Then shall they wish to be crushed under the weight of enor- 
mous mountains, and concealed from their enemies in the bowels 
of the hills. The thoughts of these calamities afflict my soul far 
more than the feeling of my own sufferings. For if the Romans 
are permitted to inflict such punishments on me, who am inno- 
cent, how dreadful must the vengeance be which they shall inflict 
on a nation whose sins cry aloud to heaven, hastening the pace 
of the divine judgments, and rendering the perpetrators as pro- 
per for punishment as dry wood is for the flames. 

Being arrived at the place of execution, which w T as called 
Golgotha, or the Place of Skulls, from the criminals' bones 
which lay scattered there, some of our Redeemer's friends offer- 
ed him a stupefying potion, to render him insensible to the ig- 
nominy and excruciating pain of this punishment. But as soon 
as he tasted the potion, he refused to drink it, being determined 
to bear his sufferings, however sharp, not by intoxicating and 
stupefying himself, but by the strength of patience, fortitude, 
and faith. 

Jesus having refused the potion, the soldiers began to execute 
their orders, by stripping him quite naked, and in that condi- 
tion began to fasten him to his cross. But while they were 
piercing his hands and his feet with nails, instead of crying out 
through the sharpness of the pain, he calmly, though fervently 
prayed for them, and for all those who had any hand in his 
death ; beseeching the Almighty to forgive them, and excusing 
them himself by the only circumstance that could alleviate their 
guilt; I mean, their ignorance. "Father," said the compas- 
sionate Redeemer of mankind, " forgive them, for they know not 
what they do." This was infinite meekness and goodness, truly 
worthy of the only begotten Son of God, an example of forgive- 
ness, which, though t can never be equalled by any, should he 
imitated by all. 



LIFE OF CHRIST 



377 



But behold the appointed soldiers dig the hole m which the 
cross was to be erected ! The cross is placed in the ground, 
and the blessed Jesus lies on the bed of sorrows — they nail him 
to it — His nerves crack — His blood distils — He hangs upon his 
wounds naked, a spectacle to heaven and earth ! 

Thus was the only begotten Son of God, who came down 
from heaven to save the world, crucified by his own creatures ; 
and, to render the ignominy still greater, placed between two 
thieves. " Hear, O heavens ! O earth, earth, earth, hear ! The 
Lord hath nourished and brought up children, and they have 
rebelled against him." 

It was usual for the crimes committed by malefactors to be 
written on a white board, with black, and placed over their 
heads on the cross. In conformity to this custom, Pilate wrote 
a title in the Hebrew, Greek, and Latin languages, that all 
foreigners, as well as natives, might be able to read it, and 
fastened it to the cross, over the head of Jesus ; and the in- 
scription was, " This is the King of the Jews." But when the 
chief priests and the elders had read this title, they were greatly 
displeased ; because, as it represented the crime for which Jesus 
was condemned, it insinuated that he had been acknowledged 
for the Messiah. Besides, being placed over the head of one 
who was dying by the most infamous punishment, it implied 
that all who attempted to deliver the Jews should perish in 
the same manner. The faith and hope of the nation, therefore, 
being thus publicly ridiculed, it is no wonder that the priests 
thought themselves highly affronted : and accordingly came 
to Pilate, begging that the writing might be altered. But as 
he had intended the affront in revenge for their forcing him to 
crucify Jesus, contrary both to his judgment and inclination, he 
refused to grant their request. " What I have written," said 
he, " I have written." 

When the soldiers had nailed the blessed Jesus to the cross, 
and erected it, they divided his garments among them. But 
his coat, or vesture, being without seam, woven from the top 
throughout, they agreed not to rend it, but to cast lots for it, 
by which the prediction of the prophet concerning the death 
and sufferings of the Messiah was fulfilled. " They parted my 
arments among them, and for my vesture did they cast lots." 
A sufficient indication that every circumstance of the death and 
passion of the blessed Jesus was long before determined in the 
court of heaven ; and accordingly his being crucified between 
two malefactors was expressly foretold, " and he was numbered 
with the transgressors." 

The common people, whom the vile priests had incensed 
against the blessed Jesus, by the malicious falsehoods they had 
spread concerning him, and which they pretended to found on 

32* 



378 



LIFE OF CHRIST. 



the deposition of witnesses ; the common people, I say, seeing 
him hang in so infamous a manner upon the cross, and reading 
the inscription that was placed over his head, expressed their 
indignation at him by sarcastical expressions. " Ah thou," said 
they, " that destroyest the temple, and buildest it in three days 
save thyself, and come down from the cross." 

But the common people were not the only persons who mock- 
ed and derided the blessed Jesus, while he was suffering to 
obtain the remission of sins fur all mankind. The rulers, who 
now imagined they had effectually destroyed his pretensions 
to the character of the Messiah, joined the populace in ridicul- 
ing him, and with a meanness of soul which many infamous 
wretches would have scorned, mocked him, even while he was 
struggling with the agonies of death. They scoffed at the mir- 
acles by which he demonstrated himself to be the Messiah, and 
promised to believe on him, on condition of fiis proving his 
pretensions, by descending from the cross. " He saved others," 
said they, " himself he cannot save ; if he be the king of Israel, 
Jet him now come down from the cross, and we will believe 
on him." 

In the mean time, nothing could be more false and hypocrit- 
ical than this pretension of the stiff-necked Jews ; for they after- 
wards continued in their unbelief, notwithstanding they well 
knew that he raised himself from the dead : a much greater 
miracle than his coming down from the cross would have been : 
a miracle attested by witnesses whose veracity they could not 
call in question. It was told them by the soldiers whom they 
themselves placed at the sepulchre, to watch the body, and 
whom they were obliged to bribe largely, to conceal the truth. 
It is, therefore, abundantly evident that if the blessed Jesus had 
descended from the cross, the Jewish priests would have con- 
tinued in their infidelity ; and, consequently, that their declara- 
tion was made with no other intention, than to insult the Re- 
deemer of mankind, thinking it impossible for him now to escape 
out of their hands. 

The soldiers also joined in this general scene of mockery; 
" If thou be the king of the Jews," said they, " save thyself." 
If thou art the great Messiah expected by the Jews, descend 
from the cross by miracle, and deliver thyself from these excru- 
ciating torments. 

jNfor could even one of the thieves forbear mocking the great 
Lord of heaven and earth, though laboring himself under the 
most racking pains, and struggling with the agonies of death. 
But the other exercised a most extraordinary faith, at a time 
when our great Redeemer was in the highest affliction, mocked 
by men, and hanged upon the cross, as the most ignominious 
of malefactors. This Jewish criminal seems to have entertained 



LIFE OF CHRIST. 



a more rational and exalted notion of the Messiah's kingdom 
than even the disciples themselves. They expected nothing but 
a secular empire ; he gave strong intimations of his having an 
idea of Christ's spiritual dominion : for at the very time when 
Jesus was dying on the cross, he begged to be remembered by 
him when he came into his kingdom. " Lord," said he, " re- 
member me when thou comest into thy kingdom." Nor did he 
make this request in vain : the great Redeemer of mankind an- 
swered him, " V erily, I say unto thee, to-day shalt thou be with 
me in Paradise." 

But let us attentively consider the history of our blessed Sav- 
iour's passion as it offers to our view events absolutely aston- 
ishing. For wiien we remember the perfect innocence of our 
great Redeemer, the uncommon love he bore to the children of 
men, and the many kind and benevolent offices he did for the 
sons and daughters of affliction ; when we reflect on be esteem 
in which he was held all along by the common people, how 
cheerfully they followed him to the remotest corners of the 
country, nay, even in the desolate retreats of the wilderness, 
and with what pleasure they listened to his discourses : when we 
consider these particulars, I say, we cannot help being astonished 
to find them at the conclusion rushing all of a sudden into the 
opposite extreme, and every individual, as it were, combined 
to treat him with the most barbarous cruelty. 

When Pilate asked the people if they desired to have Jesus 
released, his disciples, though they were very numerous, and 
might have made a great appearance in his behalf, remained 
absolutely silent, as if they had been speechless or infatuated. 
The Roman soldiers, notwithstanding their general had declared 
him innocent, insulted him in the most inhuman manner. The 
scribes and pharisees ridiculed him. The common people, who 
had received him with hosannas, a few days before, mocked 
him as they passed by, and railed at him as a deceiver. Nay, 
the very thief on the cross reviled him. 

This sudden revolution in the humor of the whole nation, 
may seem unaccountable. But if we could assign a proper 
reason for the silence of the disciples, the principles which influ- 
enced the rest might be discovered in their several speeches. 
The followers of the blessed Jesus had attached themselves to 
him in expectation of being raised to great wealth and power 
% his kingdom, which they expected would have been established 
long before this time. But seeing no appearance at all of what 
they had so long hoped for, they permitted him to be condemned, 
perhaps because they thought it would have obliged him to 
break the Roman yoke by miracle. 

With respect to the soldiers, they were angry that any one 
ihould pretend to royalty in Judea, where Csesar had estab- 



380 



LIFE OF CIIRIST. 



lished his authority. Hence they insulted our Messed Saviour 
with the title of king, and paid him in mockery, the honors of a 
sovereign. 

As for the common people, they seem to have lost their opin- 
ion of him, probably because he had neither convinced the 
council, nor rescued himself, when they condemned him. They 
began therefore to consider the assertion of his destroying the 
temple, and building it in three days, as a kind of blasphemy, 
oecause it required a divine power to execute such an under- 
taking. 

The priests and scribes were filled with the most implacable 
and diabolical malice against him ; because he had torn off 
their mask of hypocrisy, and showed them to the people in their 
true colors. It is, therefore, no wonder that they ridiculed his 
miracles, from whence he derived his reputation. 

In short, the thief also fancied that he might have delivered 
both himself and them, if he had been the Messiah ; but as no 
such deliverance appeared, he upbraided him for making pre- 
tensions to that high character. 

But now, my soul, take one view of thy dying Saviour, 
breathing out his soul upon the cross ! Behold his unspotted flesh 
lacerated with stripes, by which thou art healed ! See his hands 
extended and nailed to the cross ; those beneficent hands which 
were incessantly stretched out to unloose thy heavy burdens, and 
to impart blessings of every kind ! Behold his feet riveted to the 
accursed tree with nails ! those feet which always went about 
doing good, and travelled far and near to spread the glad tidings 
of everlasting salvation ! View his tender temples encircled with 
a wreath of thorns which shoot their keen afflictive points into 
his blessed head ; that head which was ever meditating peace to 
poor lost and undone sinners, and spent many a wakeful night in 
ardent prayer for their happiness ! See him laboring in the ago- 
nies of death ! breathing out his soul into the hands of his Al- 
mighty Father, and praying for his cruel enemies ! Was ever 
love like this ? Was ever benevolence so finely displayed ? 

O my soul, put thou thy trust in that bleeding, that dying Sa- 
viour ! Then, though the pestilence walketh in darkness, and the 
sickness destroyeth at noon-day; though thousands fall beside 
thee, and ten thousands at thy right hand, thou needest not fear 
the approach of any evil ! Either the destroying angel shall pass 
over thee, or dispense the corrections of a friend, not the scourges 
of an enemy, which instead of hurting, will work for thy good. 
Then, though profaneness and infidelity, far more malignant 
evils, breathe their contagion, and taint multitudes around thee, 
thou shalt be safely hid in the hollow of his hand, and freea from 
every danger. 



LIFE OP CHRIST. 381 

Come, then, my soufflet us take sanctuary under that tree 
of life, the ignominious cross of thy bleeding Saviour ; let us 
fly for safety to that city of refuge, opened in his bleeding 
wounds. These will prove a sacred hiding place, not to be 
pierced by the flames of divine wrath, or the fiery darts of temp- 
tation. His dying merits, his perfect obedience, will be " as 
rivers of water in a dry place, or as the shadow of a great rock 
in a dreary land." 

But particularly in that last tremendous day, when the heav- 
ens shall be rent asunder, and be wrapped up like a scroll ; when 
his Almighty arm shall arrest the sun in his career, and dash 
the structure of the universe to pieces ; when the dead, both 
small and great, shall be gathered before the throne of his 
glory, and the fates of all mankind hang on the very point of 
a final irreversible decision ; then, if thou hast faithfully trusted 
in him, and made his precepts thy constant directors, shalt thou 
be owned and defended by him. O ! reader, may both thou 
that peruseth, and him who hath written this for thy soul's ad- 
vantage, be covered at that unutterably important juncture, by 
the wings of his redeeming love ; then shall we behold all the 
horrible convulsions of expiring nature with composure, with 
comfort ! we shall even welcome the consummation of all things 
as the " times of refreshing from the presence of the Lord." 

But see the sun, that glorious luminary of heaven, as it were, 
hides its face from this detestable action of mortals, and is wrapped 
in the pitchy mantle of chaotic darkness ! This preternatural 
eclipse of the sun continued for three hours, to the great terror 
and astonishment of the people present at the crucifixion of our 
dear Redeemer. And surely nothing could be more proper 
than this extraordinary alteration in the face of nature, while 
the Sun of righteousness was withdrawing his beams, not only 
from the promised J and, but from the whole world ; for it was 
at once a miraculous testimony given by the Almighty himself 
to the innocence of his Son and a proper emblem of the de- 
parture of him who was the light of the world, at least till his 
luminous rays, like the beams of the morning, shone out anew 
with additional splendor in the ministry of his apostles. 

Nor was the darkness which now covered Judea and the 
neighboring countries, beginning about noon and continuing till 
Jesus expired, the effect of an ordinary eclipse of the sun. It is 
well known that this phenomenon can only happen at tli? 
change of the moon ; whereas the Jewish passover, at whk i eur 
great Redeemer suffered, was always celebrated at the ic\\. 
Besides, the total darkness of an eclipse of the sun never ex- 
ceeds twelve or fifteen minutes, whereas this continued three full 
hours-. Nothing, therefore, but the immediate hand ' [ tha: A> 
mighty Being which placed the sun in the centre ol the placet- 



LIFE OP CHRIST. 



ary system could have produced this astonishing darkness, 
Nothing but Omnipotence, who first lighted this glorious lumi- 
nary of heaven, could have deprived it of its cheering rays. 
Now, ye scoffers of Israel, whose blood ye have so earnestly do- 
sired, and wished it might fall upon you and your children, 
behold, all nature is dressed in the sable veil of sorrow, and, 
in a language that cannot be mistaken, mourns the departure oi 
its Lord and Master ; weeps for your crimes, and deprecates 
&m vengeance of heaven upon your guilty heads ! Happy for 
you that this suffering Jesus is compassion itself, and even in the 
agonies of death, prays to his heavenly Father to avert from 
you the stroke of his justice. 

This preternatural eclipse of the sun was considered as a 
miracle by the heathens themselves : and one of them cried out, 
" Either the world is at an end, or the God of nature suffers." 
And well might he use the expression : for never since this plan- 
etary system was called from its primitive chaos, was known 
such a deprivation of light in the glorious luminary of day. In- 
deed, when the Almighty punished Pharaoh for refusing to let 
the children of Israel depart out of his land, the sable veil of 
darkness was for three days drawn over Egypt. But this dark- 
ness was confined to a part of that kingdom ; whereas, this that 
happened at our Saviour's crucifixion was universal. 

When the darkness began, the disciples naturally considered 
it as a prelude to the deliverance of their Master. For though 
the chief priests, elders and people, had sarcastically desired him 
to descend from the accursed tree, his friends could not but be 
persuaded that he who had delivered so many from incurable 
diseases ; who had restored limbs to the maimed, and eyes to 
the blind ; who had given speech to the dumb, and called the 
dead from the chambers of the dust, might easily save himself, 
even from the cross. 

When, therefore, his mother, his mother's sister, Mary Mag- 
dalene, and the beloved disciple, observed the veil of darkness 
begin to extend over the face of nature, they drew near to the 
foot of the cross, probably in expectation that the Son of God 
was going to shake the frame of the universe, unloose himself 
from the cross, and take ample vengeance on his cruel and 
perfidious enemies. 

The blessed Jesus was now in the midst of his sufferings. Yet 
when he saw his mother and ' companions, their grief greatly 
affected his tender breast, esp e ally the distress of his mother. 
The agonies of death, under , nich he was now laboring, could 
not prevent his expressing the most affectionate regard, both for 
her and for them. For that she might have some consolation to 
support her under the greatness of her sorrows, he told her the 
disciple whom he loved would, for the sake of that love, supply 



LIFE OF CHRIST. 



383 



nis place to her after he was taken from them, even the place ot 
a son ; and, therefore, he desired her to consider him as such, 
and expect from him all the duties of a child. " Woman," said 
he, " behold thy sow." 

Nor was this lemarkable token of filial affection towards his 
mother the only instance the dying Jesus gave of his sincere 
love to his friends and followers ; the beloved disciple had also 
a token of his high esteem. He singled him out as the only 
person among his friends to supply his place with regard to his 
mother. Accordingly he desired him expressly to reverence 
her in the same manner as if she had been his own parent ; a 
duty which the favorite disciple gladly undertook, carried her 
with him to his house, and maintained her from that hour to the 
day of her death ; her husband Joseph, having, it seems, been 
dead some time. 

Thus, in the midst of the heaviest sufferings that human nature 
ever sustained, the blessed Jesus demonstrated a divine strength 
of benevolence. Even at the time when his own distress was 
at the highest pitch, and nature was dressed in the robe ot 
mourning for the sufferings of the Redeemer of mankind, his 
friends had so large a share of his concern, that their happiness 
interrupted the sharpness of his pains, and for a short time en- 
grossed his thoughts. 

But now the moment when he should resign his soul into the 
Stands of his heavenly Father, approached, and he repeated part, 
at least, of the twenty-second Psalm, uttering, with a loud voice 
these remarkable words, " Eloi, Eloi, lama sabacthani V that is, 
' My God, my God, why hast thou forsaken me ?" Or, as the 
words may be rendered, " My God, my God, how long a time 
hast thou forsaken me ?" 

Some believe that our blessed Saviour repeated the whole 
Psalm : it having been the custom of the Jews, in making quota- 
tions, to mention only the first words of the Psalm or Section 
which they cited. If so, as this Psalm contains the most remark- 
able particulars of our dear Redeemer's passion, being, as it were, 
a summary of the prophecies relative to that subject, by repeat- 
ing it on the cross, the blessed Jesus signified that he was now 
accomplishing the things that were predicted concerning the Mes- 
siah. And as this Psalm is composed in the form of a prayer, 
by pronouncing it at this time, he also claimed of his Father the 
performance of all the promises he had made, whether to him, or 
to his people. 

Some of the people who stood by, when they heard our 
blessed Saviour pronounce the first words of the Psalm, misun- 
derstood him, probably from their not hearing him distinctly, 
and concluded that he called for Elias. Upon which one of 
them filled a sponge with vinegar, put it on a reed, and gave 



384 



LIFE OF CHRIST. 



him to drink ; being desirous to keep him alive as long as pos 
sible, to see whether Elias would come to take him down from 
the cross. 

But as soon as Jesus had tasted the vinegar, he said, " It is 
finished." That is, the work of man's redemption is accom 
plished ; the great work which the only begotten Son of God 
came into the world to perform, is finished. 

In speaking these words he cried with an exceeding loud 
voice ; and afterwards addressed his Almighty Father, in words 
which form the best pattern of a recommendatory prayer, at the 
hour of death, " Father, into thy hands I commend my spirit." 
And having uttered these words, he bowed his head and yielded 
up the ghost. 

But behold, at the very instant that the blessed Jesus resigned 
his soul into the hands of his heavenly Father, the veil of the 
temple was miraculously rent from the top to the bottom ; prob- 
ably in the presence of the priest, who burnt incense in the holy 
place, and who, doubtless, published the account when he came 
out : for our blessed Saviour expired at the ninth hour, the very 
time of offering the evening sacrifice. 

Nor was this the only miracle that happened at the death of 
the great Messiah ; the earth trembled from its very foundations, 
the flinty rocks burst asunder, and the sepulchres hewn in them 
were opened ; and many bodies of saints deposited there awak- 
ened, after his resurrection, from the sleep of death, left the 
gloomy chambers of the tomb, went into the city of Jerusalem, 
and appeared unto many. 

And as the rending the veil of the temple intimated that the 
entrance into the holy place, the type of heaven, was now laid 
open to all nations ; so the resurrection of a number of saints 
from the dead demonstrated that the power of death, and the 
grave, was broken ; the sting was taken from death, and the 
victory wrested from the grave. In short, our dear Redeemer's 
conquest over the enemies of mankind were shown to be com- 
plete ; and an earnest was given of the general resurrection of 
the dead. 

Nor did the remarkable particulars which attended that awful 
period, when Jesus gave up the ghost, affect the natives of 
Judea only. The Roman centurion, who was placed near the 
cross, to prevent disorders of any kind, glorified the Almighty, 
and cried out, " Truly this was the Son of God !" And others 
who were with them, when they beheld heaven itself bearing 
witness of the truth of our great Redeemer's mission, smote their 
breasts, and retired. 

They had been incessant with loud voices to have him cruci- 
fied ; but when they saw the face of the creation wrapped in the 



LIFE OP CHRIST. 



385 



gloomy mantle of darkness, during his crucifixion, and found 
his death accompanied with an earthquake, as if nature had 
been in an agony when he died, they rightly interpreted these 
prodigies to be so many testimonies from the Almighty, of his 
innocence ; and their passions, which had been inflamed and 
exasperated against him, became quite c^alm, or exerted in his 
behalf. Some were angry within themselves for neglecting the 
opportunity the governor gave them of saving his life. Some 
were stung with remorse for having been active in procuring 
Pilate to condemn him, and even offering the most bitter in- 
sults, while he labored under the most cruel sufferings. And 
others were deeply affected at beholding the pains he suffered, 
which were rigorously severe. 

These various passions being visibly painted in their counte- 
nances, afforded a melancholy spectacle : many of the multitude 
returning from the cruel execution with their eyes fixed upon 
the earth, pensive and silent ; their hearts ready to burst with 
grief, groaning deeply within themselves, shedding floods of tears, 
and smiting on their breasts. 

The grief they now felt for the blessed Jesus was distinguish- 
ed from their former rage against him by this remarkable par- 
ticular, that their rage was entirely owing to the artful insinua- 
tions of the priests ; whereas their grief was genuine, and the 
natural feelings of their own hearts, greatly affected with the 
truth and innocence of him who was the object of their commis- 
eration. And as flattery had no share in this mourning, so the 
expressions of their sorrow were such as became a real and un- 
feigned passion. 

Thus were demonstrated by many awful tokens, the truth, 
the divinity, the power of our Redeemer's mission : the blind, 
the obdurate Jews were struck with horror, fully convinced that 
the person they had cruelly put to death, was nothing less than the 
Son and Servant of God, the promised Messiah, the Saviour o* 
the world. 

0 



CHAPTER XL. 

The blessed Jesus treated with indignity after the Crucifixion* — 
A pious person begs his body of Pilate, in order for interment 

It was expressly forbidden by the law of Moses," that the 
bodies of those who were hanged should remain all night on 
the tree. In conformity to this law, and because the sabbath 

33 



36G 



LIFE OF CHRIST. 



was at hand, the Jews begged the governor that the legs cf the 
three persons crucified might be broken, to hasten their death. 
To this request Pilate readiiy consented ; and accordingly gave 
the necessary 01 der to the soldiers to put it in execution. 

But on perceiving that Jesus was already dead, the soldiers did 
not give themselves the trouble of breaking his legs, as they hatf 
done those of the two malefactors that were crucified with him. 
One of them, however, either out of wantonness or cruelty, thrust 
a spear into his side, and out of the wound flowed blood and 
water. 

This wound, therefore, was of the greatest importance to 
mankind, as it abundantly demonstrated the truth of our Sav- 
iour's death, and consequently prevented all objections that the 
enemies to our holy faith would otherwise have raised against 
it. The Evangelist adds, that the legs of our great Redeemer 
were not broken, but his side pierced, that tw T o particular pro- 
phecies might be fulfilled : " A bone of him shall not be broken f 
and, " they shall look on him whom they have pierced." 

Among the disciples of our blessed Jesus, was one called Jo- 
seph of Arimathea ; a person equally remarkable for his birth, 
fortune, and office. This man, who was not to be intimidated 
by the malice of his countrymen, went boldly to Pilate, and 
begged the body of his great Master. He had, indeed, no- 
thing to fear from the Roman governor, who, during the whole 
course of our Saviour's trial, had shown the greatest inclination 
to release him ; but he had reason to apprehend that this action 
might draw upon him the malice of the rulers of the Jew T s, who 
had taken such great pains to get the Messiah crucified. 

However, the great regard he had for the remains of his Mas- 
ter, made him despise the malice of the Jews ; being persuaded 
that Omnipotence would defend him, and cover his enemies with 
shame and confusion. And he well knew, that if no friend pro- 
cured a grant of the body, it would be ignominiously cast out 
among the executed malefactors. 

Pilate was at first surprised at the request of Joseph, thinking 
it highly improbable that he should be dead in so short a time. 
He had, indeed, given orders for the soldiers to break the legs of 
the crucified persons ; but he knew it was common for them to 
live many hours after that operation was performed ; for though 
the pain they felt must be exquisite to the last degree, yet, as the 
vital parts remained untouched, life would continue some time in 
the miserable body. 

The governor, therefore, called the centurion, to know the 
truth of what Joseph had told him ; and being convinced, from 
the answer of that officer, that Jesus had been dead some time, 
he readily gave the body to Joseph. 



LIFE OF CHRIST. 



This worthy counsellor having obtained his request, repaired 
to Mount Calvary ; and, being assisted by Nicodemus, took the 
body down from the cross. The latter was formerly so cautious 
in visiting Jesus that he came to him by night But in paying 
the last duties to his Master, he used no art to conceal his design. 
He showed a courage far superior to that of any of his apostles, 
not only assisting Joseph in taking down the body of Jesus from 
the cross, but bringing with him a quantity of spices, necessary 
in the burial of his Saviour. 

Accordingly they wrapped the body with the spices in fine linen, 
and laid it in a new sepulchre, which Joseph had hewn out of a 
rock for himself. This sepulchre was situated in a garden, near 
Mount Calvary : and, in which having carefully deposited the 
body of the blessed Jesus, they fastened the door, by rolling to 
it a very large stone. " And when Joseph had taken the body, 
he wrapped it in a clean linen cloth, and laid it in his own new 
tomb, which he had hewn out in the rock ; and he rolled a great 
stone to the door of the sepulchre, and departed." Matt, xxvii. 
59, 60. 

Oh ! what a wonderful spectacle was now exhibited in this 
memorable sepulchre ! He who clothes himself with light, as 
with a garment, and walks upon the wings of the wind, was 
pleased to wear the habiliments of mortality, and dwell among 
the prostrate dead ! Who can repeat the wondrous truth too 
often ? Who can dwell upon the enchanting theme too long ? 
He who sits enthroned in glory, and diffuses bliss among all the 
heavenly host, was once a pale and bloody corpse, and pressed 
the floor of this little sepulchre ! 

O death ! how great was thy triumph in that hour ! never did 
thy gloomy realms contain such a prisoner before — Prisoner 
did I say ? No, he was more than Conqueror. He arose far 
more mighty than Samson from a transient slumber ; broke 
down the gates and demolished the strong holds of those dark 
dominions. And this, O mortals ! is your consolation and secu- 
rity. Jesus hath trod the dreadful path, and smoothed it for 
your passage. Jesus, sleeping in the chambers of the tomt& 
has brightened the dismal mansion, and left an inviting odour 
in those beds of dust. The dying Jesus is your sure pro- 
tection, your unquestionable passport through the territories of the 
grave. Believe in him, and they shall prove a " highway to 
Sion ;" shall transmit you safe to Paradise. Believe in him, 
and you shall be no losers, but unspeakable gainers by your 
dissolution. For hear what the oracle of heaven says on this 
important point : " Whoso believeth in me shall never die.* 
Death shall no longer be inflicted as a punishment, but rather 
vouchsafed as a blessing. The exit is the end of their frailty 9 



SS8 



LIFE OF CHRIST. 



and their entrance upon perfection : their last groan is the pre- 
lude to life and immortality. 

But to return. The women of Galilee, who had watched 
their dear Redeemer in his last moments, and accompanied his 
body to the sepulchre, observing that the funeral rites were per- 
formed in a hurry, agreed among themselves, as soon as the 
Sabbath was passed, to return to the sepulchre, and embalm 
the body of their dead Saviour, by anointing and swathing him 
in the manner then common among the Jews. Accordingly 
they retired to the city, and purchased the spices necessary for 
that purpose ; Nicodemus having furnished only a mixture of 
myrrh and aloes. 

During these transactions, the chief priests and pharisees, re- 
membering that Jesus had more than once predicted his own 
resurrection, came to the governor, and informed him of it, 
feeggiag, at the same time, that a guard might be placed at 
the sepulchre, lest his disciples should carry away the body, 
and affirm that he was risen from the dead. This happened a 
little before it was dark in the evening, called " the next day 
that followed," by the Evangelist, because the Jewish day began 
at sunset. 

This request being thought reasonable by Pilate, he gave 
them leave to take as many soldiers as they pleased, out of the 
cohort, which at the feast came from the castle of Antonia, and 
kept guard of the porticoes of the temple. For that they were 
not Jewish but Roman soldiers, whom the priests employed to 
watch the sepulchre, is evident from their asking them of the 
governor. Besides, when the soldiers returned with the news 
of our Saviour's resurrection, the priests desired them to report 
that his disciples had stolen him away while they slept : and 
to encourage them to tell the falsehodd boldly, promised that ii 
their neglect of duty came to the governor's ears, proper methods 
should be used to pacify him, and deliver them from any punish- 
ment : a promise which there was no need of making to their 
own servants. 

The priests having thus obtained a guard of Roman soldiers, 
men long accustomed to military duties, and therefore the most 
proper for watching the body, set out with them to the sepulchre ; 
and to prevent these guards from combining with the disciples 
ui carrying on any fraud, placed them at their post, and sealed 
the stone which was rolled to the door of the sepulchre. 

Thus what was designed to expose the mission and doctrines 
of Jesus, as rank falsehood and vile imposture, proved in fact 
the strongest confirmation of the truth and divinity of the same, 
that could possibly be given ; and placed what they wanted to 
Fefute (which was his resurrection from the dead) even beyond 
a doubt. 



THE CRUCIFIXION, 
page 386. 




" But when they came to Jesus, and saw that he was dead already, they brake 
oot his legs, But one of the soldiers with a spear pierced his side, and forthwith, 
same there out blood and water." — John xix, 33 ? 34 s 



LIFE OF CHRIST 



380 



CHAPTER XLL 

Two pious Women go to view the Sepulchre of their crucified Lord 
and Saviour. — An awful phenomenon happens. — A minister- 
ing Spirit descends. — The Redeemer bursts the chains of death, 
and rises from the confines of the grave. 

Very early in the morning, after the Sabbath, Mary Magda- 
lene, and the other Mary came to visit the sepulchre, in order to 
embalm our Lord's body ; for the performance of which, they 
had, in concert with several other women from Galilee, brought 
ointments and spices. But before they reached the sepulchre, 
there was a great earthquake preceding the most memorable 
event that ever happened among the children of men, the resur- 
rection of the Son of God from the dead. " For the angel of 
the Lord descended from heaven, and came and rolled back the 
stone from the door of the sepulchre, and sat upon it ; his coun- 
tenance was like lightning, and his raiment white as snow : and 
for fear of him the keepers did shake, and became as dead men;" 
they fled into the city, and the Saviour of the world rose from 
the dead. 

The angel, who had, till then, sat upon the stone, quitted his 
station, and entered into the sepulchre. In the mean time Mary 
Magdalene, and the other Mary, were still on their way to the 
sepulchre, together with Salome, who joined them on the road, 
As they proceeded on their way, they consulted among them- 
selves, with regard to the method of putting their design of 
embalming the body of their Master into execution ; particularly 
with respect to the enormous stone which they had seen placed 
there, with the utmost difficulty, two days before. " Who," 
said they, " shall roll away the stone from the door of the sep- 
ulchre ? For it was very great." — But in the midst of this 
deliberation about removing this great and sole obstacle to 
their design (for it ioes not appear they knew any thing of the 
guard) they lifted up their eyes, and perceived it was already 
rolled away. 

Alarmed at so extraordinary and unexpected a circumstance,, 
Mary Magdalene concluded, that the stone could not have been 
rolled away without some design ; and that those who rolled it 
away could have no other intent than that of removing our 
Lord's body. Imagining, by appearances, that they had really 
done so, she ran immediately to acquaint Peter and John of 
what she had seen, and what she suspected ; leaving Mary and 
Salome there, that if the other women should arrive during her 
absence, they might acquaint them with their surprise, at find- 

33* 



590 



LIFE OF CHRIST, 



ing the stone removed, and of Mary Magdalene's running to 
inform the apostles of it. 

In the mean time, the soldiers, who were terrified at seeing an 
awful messenger from on high roll away the stone from the door 
of the sepulchre, and open it in quality of a servant, fled into 
the city, and informed the rulers of these miraculous appear- 
ances. This account was highly mortifying to the chief priests, 
as it was a proof of our Saviour's resurrection that could not be 
denied : they, therefore, resolved to stifle it immediately : and 
accordingly bribed the soldiers to conceal the real fact, and to 
publish every where, that his disciples had stolen the body out of 
the sepulchre. 

What ! the body taken away while the sepulchre was guarded 
by Roman soldiers ? Yes, the disciples stole the body while the 
soldiers slept ! A story so inconsistent, and which so evidently 
carries the marks of its own confutation with it, that it deserves 
no answer. 

The priests themselves could not be so stupid as not to foresee 
what constructions the world would put upon the account given 
by persons who pretended to know and tell what was done while 
they were asleep. 



CHAPTER XLIL 

The angel addresses the pious Women, — Two disciples go to the 
Sepulchre. — Jesus appears to Mary Magdalene. — Afterwards 
to a company of Women. — Peter meets his Lord and Master t 
after his Resurrection. 

While Mary Magdalene was going to inform the disciples 
that the stone was rolled away from the mouth of the sepul- 
chre, and the body taken away, Mary and Salome continued 
advancing towards the sepulchre, and at their arrival found, 
what they expected, the body of their beloved Master gone 
from the place where it had been deposited by Nicodemus and 
Joseph of Arimathea ; but at the same time beheld, to their 
great astonishment, a beautiful young man, in shining raiment, 
very glorious to behold, sitting on the right side of the sep- 
ulchre. 

Matthew tells us that it was the angel who had rolled away 
the stone, and frightened away the guards from the sepulchre. 
It seems he had now laid aside the terrors in which he was tnen 
arrayed, and assumed the form and dress of a human being, ia 



LIFE OF CHRIST* 



391 



order that these pious women, who had accompanied our Saviour 
during the greater part of the time of his public ministry, might 
be as little terrified as possible. 

But notwithstanding his beauty and benign appearance, they 
were greatly affrighted, and on the point of turning back, when 
the heavenly messenger, to banish their fears, told them, in a 
gentle accent, that he knew their errand. " Fear not," said he, 
" for I know that ye seek Jesus which was crucified. He is 
nor here, for he is risen, as he said :" and then invited them to 
come down into the sepulchre, and view the place where the 
Son of God had lain : that is, to look on the linen clothes, and 
the napkin that had been about his head, and which he had left 
behind him when he arose from the dead : for to look at the 
place in any other view would not have tended to confirm their 
faith of his resurrection. 

The women, greatly encouraged by the agreeable news, as 
well as by the peculiar accent with which this sweet messenger 
from the heavenly Canaan delivered his speech, went down into 
the sepulchre, when, behold, another of the angelic choir ap- 
peared. 

They did not, however, yet seem to give sufficient credit to 
what was told them by the angel ; and therefore the other gently 
chid them for seeking the living among the dead, with an inten- 
tion to do him an office due only to the latter, and for not be- 
lieving what was told them by a messenger from heaven, or 
rather for not remembering the words which their great Master 
himself had told them with regard to his own resurrection. 
" Why seek ye the living among the dead ? He is not here, 
but is risen : remember how he spake unto you when he was 
yet in Galilee, saying, The Son of man must be delivered into 
the hands of sinful men, and be crucified, and the third day rise 
again." 

When the women had satisfied their minds by looking at the 
place where the Lord had lain, and where nothing was to be 
found but the linen clothes, the angel who first appeared to 
them resumed the discourse, and bade them go and tell his dis- 
ciples, particularly Peter, the glad tidings of his Master's res- 
urrection from the dead; that he was going before them to 
Galilee ; and that they should there have the pleasure of seeing 
him. 

The reason why the disciples were ordered to go into Gali- 
lee to meet their great and beloved Master seems to be this . 
they were now most of them in Jerusalem, celebrating the pass- 
over ; and it may be easily imagined that, on receiving the news 
of the Lord's resurrection, many, if not all, would iesolve to 
tarry in Jerusalem, in expectation of meeting him there . a thing 
that must have proved of great detriment to them, at that time 



LIFE OP CHRIST. 



of the year, when the harvest was about to begin, the sheaf of 
first fruits being always offered on the second day of the passover 
week, 

In order, therefore, to prevent their staying so long from home, 
the message was sent directing them to return into Galilee, with 
full assurance that they should there have the pleasure of seeing 
their great Lord and Master ; and by that means have all their 
doubts removed, and be fully convinced that he had patiently un- 
dergone all his sufferings for the sins of mankind. 

The women, highly elated with the news of their Lord's resur- 
rection, left the sepulchre immediately, and ran to carry the dis- 
ciples the glad tidings. 

During these transactions at the sepulchre, Peter and John, 
having been informed by Mary Magdalene, that the stone was 
rolled away, and the body of Jesus not to be found, were hast- 
ening to the grave, and missed the women who had seen the 
appearance of angels. 

The disciples being astonished at what Mary Magdalene had 
told them, and desirous of having their doubts cleared up, made 
all the haste possible to the sepulchre ; and John, being young- 
er than Peter, arrived at the sepulchre first, but did not go in, 
contenting himself with stooping down, and seeing the linen 
clothes lying, which had been wrapped about our Saviour's 
body. Peter soon arrived, and went to the sepulchre, where he 
saw the " linen clothes lie : and the napkin that was about his 
head not lying with the linen clothes, but wrapped together in a 
place by itself." 

Our Lord left the grave-clothes in the sepulchre, probably to 
show that his body was not stolen away by his disciples, who 
in such a case would not have taken time to have stripped it 
Besides, the circumstances of the grave-clothes induced the dis* 
ciples themselves to believe when the resurrection was related to 
them. But at that time they had not any suspicion that he was 
risen from the dead. 

These two disciples having thus satisfied themselves that what 
Mary Magdalene had told them was really true, returned to their 
respective habitations ; but Mary continued weeping at the door 
of the sepulchre. She had, it seems, followed Peter and John to 
the garden, but did not return with them, being anxious to find 
the body. Accordingly, stepping down into the sepulchre to ex- 
amine it once more, she saw two angels sitting, the one at the 
head and the other at the feet where the body of Jesus had lain. 
They were now in the same position as when they appeared to 
the other women ; but had rendered themselves invisible while 
Peter and John were at the sepulchre. 

Mary, on beholding these heavenly messengers, dressed in 
fobcs of light, was greatly terrified. But they, in the most 



LIFE OP CHRIST. 



393 



endearing accent, asked her, " Woman, why weepest thou ? To 
which she answered, Because they have taken away my Lord, 
and I know not where they have laid him." On pronouncing 
these words, she turned herself about, and saw Jesus standing 
near her : but the terror she was in, and the garments in which he 
was now dressed, prevented her from knowing him for some time. 
Jesus repeated the same question used before by the angel, 
" Woman, why weepest thou ?" To which Mary, who now sup- 
posed him to be the gardener, answered, Sir, if his body be 
troublesome in the sepulchre, and thou hast removed him, tell me 
where he is deposited, and I will take him away. But our bles- 
sed Saviour, willing to remove her anxiety, called her by her 
name with his usual tone of voice, on which she immediately 
knew him ; and falling down before him, would have embraced 
his knees, according to that modesty and reverence with which 
the women of the East saluted the men, especially those who were 
their superiors in station. 

But Jesus refused the compliment, telling her, that he was not 
going immediately into heaven. He was often to show himself 
to the disciples, before he ascended ; so that she would have fre- 
quent opportunities of testifying her regard to him. And at the 
same time, said to her, " Go to the brethren, and say unto them, 
I ascend to my Father and your Father ; and to my God and 
your God." 

Thus did the blessed Jesus contemplate, with a singular pleas- 
ure, the work of redemption he had just finished. The happy 
relation between God and man which had been long cancelled 
by sin, was now renewed. The Almighty, who had disowned 
them on account of their disobedience, was again reconciled to 
them ; he was become their God and Father ; they were exalt- 
ed to the honorable relation of Christ's brethren, and the sons 
of God ; and their Father loved them with an affection far ex- 
ceeding that of the most tender hearted parent upon earth. — ■ 
The kindness of this message sent by our dear Redeemer to 
his disciples, will appear above all praise, if we remember their 
late behaviour. They had every one of them forsaken him in 
the greatest extremity ; when he was scourged and mocked by 
the Roman soldiers, derided by his countrymen, and spitefully 
entreated by all, they hid themselves in some place of safety, and 
preferred their own security to the deliverance of their master 
When he fainted under the burden of his cross, none of them 
were there to assist him. 

Simon, a Cyrenian, was compelled by the Roman soldiers to 
ease him of his ponderous burden. But notwithstanding they 
nad refused to assist their Master during his sufferings for the 
sins of the world, he graciously he freely forgave them ; he as - 



394 



LIFE OF CHRIST. 



sured lliem of their pardon, and called them even by the endear 
ing name of brethren. 

There is something very remarkable in this part of the his- 
tory. None of the apostles or male disciples were honored with 
the first appearance of the angels, or with the immediate news of 
the resurrection of the Son of God, much less with the appear- 
ance of Jesus himself. 

The angels in the sepulchre kept themselves invisible all the 
time that Peter and John were observing the linen clothes, and 
satisfying themselves that the body of their Master was not 
there. Perhaps the male disciples in general were treated with 
this mark of disrespect, both because they had, with shameful 
cowardice, forsaken their Master when he was betrayed into the 
hands of his enemies, and because their faith was so weak that 
they had absolutely despaired of his being the Messiah, when 
they saw him expire on the cross. But how different was the 
conduct of the women ! Laying aside the weakness and timid- 
ity natural to their sex, they showed an uncommon magnanimity 
on this melancholy occasion. For in contradiction to those of 
the Jews, who so vehemently required Jesus to be crucified as 
a deceiver, they proclaimed his innocence, by tears, cries, and 
lamentations, when they saw him led forth to suffer on Mount 
Calvary ; accompanied him to the cross, the most infamous of all 
punishments ; kindly waited on him in his expiring moments, 
giving him all the consolation in their power, though at the same 
time the sight of his sufferings pierced them to the heart ; and 
when he expired and his body was carried off, they accompanied 
him to his grave, not despairing, though they found he had not 
delivered himself, but to appearance was conquered by death, 
the universal enemy of mankind. Perhaps these pious women 
entertained some faint hopes that he would still revive. Or, if 
they did not entertain expectations of that kind, they at least cher- 
ished a strong degree of love for their Lord, and determined to 
do him all the honor in their power. 

A faith so remarkably strong, a love so ardent, and a for- 
titude so unshaken, could not fail of receiving distinguished 
marks of the divine approbation : and they were accordingly 
honored with the news of Christ's resurrection, before the male 
disciples had their eyes cheered with the first sight of their be- 
loved Lord after he arose from the chambers of the grave ; so 
that they preached the joyful tidings of his resurrection to the 
apostles themselves. 

But there seem to have been other reasons why our great Re- 
deemer showed himself first to the women. The thoughts of 
the apostles were constantly fixed on a temporal kingdom, and 
they had wrested all his words into an agreement with that 
favorite notion. And whatever they could not construe as coo* 



IJFE OP CHRIST. 



395 



sonant to that opinion, they seemed either to have disbelieved or 
disregarded. 

Hence, notwithstanding Jesus had repeatedly foretold his own 
sufferings, they were astonished above measure when they found 
he had expired on the cross. Immortality and terrestrial do- 
minion were, according to their notion, the characteristics of the 
Messiah : for which reason, when they found that instead of es- 
tablishing himself in the possession of universal empire, he had 
neither delivered himself from a handful of enemies, nor even 
from death, they gave over their hopes of his being the Mes- 
siah. And as for his resurrection, they seem not to have enter- 
tained the least notion of it ; so that when the news of this great 
event was brought to them, they doubted the truth of the in- 
formation. 

Not so the women ; they were more submissive to their 
Master's instruction, and consequently were much better pre- 
pared for seeing him after his resurrection, than the apostles , 
for though they did not expect that he would rise from the 
dead, yet they were not prejudiced against it. This cannot be 
said of the apostles : they not only absolutely rejected the mat- 
ter, at first, as a thing incredible, but even after they were ac- 
quainted with the account the soldiers had given of this great 
transaction; nay, after they had seen the blessed Jesus himself, 
some of them were so unreasonable as still to doubt. How 
much rather then would their incredulity have led them to sus- 
pect his appearing as an illusion, had he showed himself to 
them ? These reports led him to point out the arguments pro- 
per for disposing them to believe : particularly the prophecies 
that had been so often delivered in their own hearing, con- 
cerning his resurrection. Hence the angels, when they told 
this event to the women, and desired them to carry the news of 
it to his disciples, put them in mind of the predictions Jesus 
himself had made, as a confirmation of it. Hence we also 
see the reason why Jesus, before he had made himself known 
to the disciples at Emmaus, had prepared them for a discove- 
ry, by expounding to them on the road, the several prophe- 
cies concerning the Messiah, contained in the Old Testa- 
ment. 

The women on their arrival, told as many of the disciples 
as they could find, that they had seen at the sepulchre the ap- 
pearance of angels, who assured them that Jesus was risen from 
the dead. This new information astonished the disciples ex- 
ceedingly ; and as they had before sent Peter and John to ex- 
amine into the truth of what Mary Magdalene had told them, 
concerning the body being removed out of the sepulchre, so 
they now judged it highly proper to send some of their number 
to see the angels, and learn from them the joyful tidings of that 



396 



LIFE OP CHRIST. 



great transaction of which the women had given them an ac 
count. 

That it was really the case, appears from what the disci- 
ples, in their journey to Emmaus, told their great Lord and 
Master ; namely, that when the women came and told them that 
they had seen the angels, certain of their number went to the sep- 
ulchre, and found it even as the women had said, but him they 
saw not. 

The second deputation from the apostles did not go alone : 
for as Mary Magdalene returned with Peter and John, who 
was sent to examine the truth of her information, so the women 
who brought an account of the appearance of angels, in all prob- 
ability returned with those who were sent to be witnesses of the 
truth of their report. Besides curiosity, they had an errand thith- 
er. The angels had expressly ordered them to tell the news to 
Peter in particular ; for which reason, when they understood that 
he was gone to the sepulchre, it is natural to think they would 
return with the disciples to seek him. About the time that the 
disciples and women set out for the sepulchre, Peter and John 
reached the city ; but passing through a different street, did not 
meet their brethren. 

The disciples having a great desire to reach the sepulchre, 
soon left the women behind, and just as they arrived, Mary 
Magdalene, having seen the Lord, was coming away. But they 
did not meet her, because they enterf .1 the garden at one door, 
while she was coming out at another. When they came to the 
sepulchre, they saw the angels, and received from them the news 
of their blessed Master's resurrection ; for St. Luke tells us 
" They found it even as the women had said." Highly elated 
with what they saw, they departed and ran back to the city, 
with such expedition that they gave an account of what they had 
seen, in the hearing of the two disciples, before Mary Magdalene 
arrived. 

Nor will their speed appear at all incredible, if we consider 
that the nature of the tidings the apostles had to carry gave them 
wings, as it were, to make their brethren partakers of their joy at 
this surprising transaction. 

In the meantime, the company of women, who followed the 
disciples, happened to meet Peter and John. But they had not 
gone far from the sepulchre, before Jesus himself met them, 
and said, " All hail !" On which they approached their great 
Lord and Master, " held him by the feet and worshipped him." 
This favor of embracing his knees, Jesus had before refused 
to Mary Magdalene, I ecause it was not then necessary; but 
he granted it to the women, because the angels' words having 
strongly impressed their minds with the notion of his resurreo- 



LIFE OF CHRIST. 



397 



tion, they might have taken his appearance for an illusion of 
their own imagination, had he not permitted them to touch 
nim, and convince themselves, by the united reports of their 
senses, that he was their great Lord and Master, who was then 
risen from the dead, alter having suffered on the cross for the 
sins of mankind. 

This company of pious women having tarried some time w r ith 
Jesus on the road, did not arrive with the joyful tidings of their 
great Master's resurrection, till sometime after Peter and John: 
and perhaps were overtaken by Mary Magdalene on the road 
unless we suppose that she arrived a few minutes before them. 
But be that as it may, this is certain, that they arrived either at, 
or near the same time, so that their accounts of this miraculous 
event tended to confirm each other. 

The disciples were now lost in astonishment at what the 
women had related ; they considered the account they had be- 
fore given them, of their having seen the angels, as an improba- 
bility, and now they seem to have considered this as some- 
thing worse : for the Evangelist tells us, that they " believed 
not." 

Peter, indeed, to whom the angel sent the message, was 
disposed, by his sanguine temper, to give a little more credit to 
their words than the rest : possibly, because the messengers 
from the heavenly Canaan had done him the honor of naming 
him in particular. 

Elated with the respect paid him in particular, he immediately 
repaired again to the sepulchre ; hoping, in all probability, that 
his Master would appear to him, or at least, the angel, who 
had so particularly distinguished him from the rest of the dis- 
ciples. 

As soon as Peter arrived at the sepulchre, he stooped down, 
and seeing the linen clothes lying in the same' manner as before, 
he viewed their position, the form in which they were laid, and 
returned, wondering greatly in himself at what had happened. 



34 



308 



LIFi! OP CHRIST. 



CHAPTER XLIIi 

Jesus appeals, on divers occasions, to different Disciples. — Re- 
proves and convinces Thomas of his unbelie f. — Shows himself 
to a great number of his followers in Galilee. 

Soon after the women's first return to the disciples with the 
. news that they had seen the appearance of angels, who told them 
that Jesus was risen from the dead, two of the brethren departed 
on their journey to a village called Emmaus, about two miles 
distant from Jerusalem. The concern they were in, on account 
of the death of their great and beloved Master, was sufficiently 
visible in their countenances. And as they pursued their jour- 
ney, talking one with another, and debating about the things that 
had lately happened among them, concerning the life and doc- 
trine, the sufferings and death of the 'holy Jesus, and of the report 
that was just spread among his disciples, of his being that very 
morning risen from the dead, Jesus himself overtook them, and 
joined company with them. 

As he appeared like a stranger, they did not in the least sus- 
pect that their feliow-traveller was no other than the great Re- 
deemer of the sons of men. He soon entered into discourse 
with them, by inquiring what event had so closely engaged thern 
in conversation, and why they appeared so sorrowful and de- 
jected, as if they had met with some heavy disappointment. 

One of them, whose name was Cleophas, being surprised at 
the question, replied, Is it possible that you can be so great a 
stranger to the affairs of the world, as to have been at Jerusa 
lem, and not to have heard the surprising events that have hap- 
pened there ? Events that have astonished the whole city, and 
are now the common topic of conversation among all the inhab- 
itants 1 Jesus asked what surprising events he meant. To 
which Cleophas replied, The transactions which have happened 
concerning Jesus of Nazareth, who appeared as a great prophet 
and teacher se^. from God : and accordingly was highly vene- 
rated among the peopie, for the excellency of his doctrine, 
his humility of life, and the number, benefit, and greatness of his 
miracles. 

Our chief priests and elders therefore envying him as one who 
lessened their authority over the people, apprehended him, and 
found means to put him to death. 

But we firmly believed he would have proved himself the 
Messiah, or great Deliverer: and this persuasion we a long 
time supported ; nor were we willing to abandon it, even when 
we saw him put to death. But it is now three days since 



LIFE OP CIIRIST. 



399 



these things were done : and therefore we begin to fear we were 
mistaken. 

This very morning, indeed, a thing happened, which extremely 
surprises us, and we are very solicitous with regard to the event. 
Some women, who had entertained the same hopes and expecta- 
tions as we, going early in the morning to pay the last duties to 
their Master, by embalming his body, returned with great haste 
to the city, and informed us that they had been to the sepulchre, 
but were disappointed in not finding the body ; and to increase 
our surprise, they added, that they had seen an appearance of 
angels, who told them that Jesus was risen from the dead. 

This relation seemed at first to us not probable ; nay, alto- 
gether incredible ; but two of the company going immediately 
after to the sepulchre, found every thing exactly as the women 
had reported ; they saw the angels, but heard not any thing 01 
the body : so that we are still in doubt and perplexity, with re- 
gard to this wonderful event. 

In reply, Jesus said, Why are ye so very averse to believe 
all that the prophets have with one voice predicted concerning 
the Messiah 1 Is it not clearly and very expressly foretold in 
all the prophetic writings, that it was appointed by the counsel of 
Omnipotence for the Messiah to suffer in this manner ; and that 
after sustaining the greatest indignities, reproach, and contempt, 
from the malice ant- perverseness of mankind, and even under- 
going an ignominious and cruel death, he should be exalted to a 
glorious and eternal kingdom ? Having said this, he began at the 
writings of Moses, and explained to them, in order, all the prin- 
cipal passages, both in the books of the great legislator, and the 
writings of the other prophets, relating to his own sufferings, 
death, and glorious resurrection. 

And this he did with such surprising plainness, clearness, and 
strength, that the two disciples, not yet suspecting who he was, 
were as much amazed to find a stranger so well acquainted with 
all that Jesus did and suffered, as they at first wondered at his ap- 
pearing to be totally ignorant of these transactions. They were 
also astonished to hear him interpret and apply the Scriptures to 
their present purpose with such readiness and convincing clear- 
ness of argument, as carried with it a strange and unusual au- 
thority and efficacy. When, therefore, they came to the village 
whither they were going, and Jesus seemed as if he would have 
passed on, and travelled further, they, desirous of his company, 
pressed him in the strongest manner, to tarry with them that night, 
as it was then late. 

To this request the great Redeemer of mankind consented ; 
and when they were set down to supper, he took bread and 
ga ve thanks to God, and brake it, and gave it to them, in the 



400 



LIFE OF (JURIST. 



same manner he used to do, while he conversed with them upon 
earth, before his death. This engaged their attention, and look- 
ing steadfastly on him, they perceived it was their great and he- 
loved Master. 

But they had no time to express their joy and astonishment to 
their benevolent Redeemer : for he immediately vanished out ol 
their sight. 

As soon as they found their Master was departed, they said 
one to another, How slow and stupid we were before, not to 
know him upon the road, while he explained to us the scriptures ; 
when, besides the affability of his discourse, and the strength and 
clearness of his argument, we perceived such an authority in 
what he said, and such a powerful efficacy attending his words, 
and striking our hearts with affection, -that we could not but have 
known him (if we had not been remarkably stupid) to have been 
the very same that used to accompany his teaching, and was pe- 
culiar to it. 

This surprising event would not admit them to stay any longer 
in Emmaus., They returned that very night to Jerusalem, and 
j'ound the apostles, with several other disciples, discoursing about 
the resurrection of their Master ; and on their entering the room 
the disciples accosted them, saying, " The Lord is risen indeed, 
and hath appeared unto Simon." 

They had given little credit to the reports of the women, sup- 
posing they were occasioned more by imagination than reality. 
But when a person of Peter's capacity and gravity declared he 
had seen the Lord, they began to think that he was really risen 
from the dead. And their belief was greatly confirmed by th^ 
arrival of the two disciples from Emmaus, who declared to their 
brethren how Jesus appeared, to them on the road, and how they 
discovered him to be their Master by the circumstances before 
related. 

While the disciples from Emmaus were thus describing the 
manner of the appearance of Jesus to them, and offering argu- 
ments to convince those who doubted the truth of it, their greai 
Master himself put an end to the debate, by standing in the midst 
of them, and saying, " Peace be unto you." 

This appearance of our blessed Saviour greatly terrified the 
disciples, who supposed they had seen a spirit ; for, having se- 
cured the doors of the house where they were assembled for fear 
of the Jews, and Jesus having opened the locks by his miracu- 
lous power, without the knowledge of any in the house, it was 
natural foi them to think, that a spirit only could enter. The 
eircum stance therefore of the doors being shut is very happily 
mentioned by St. John ; because it suggests a reason why the 
disciples took their Master for a spirit, notwithstanding many 
of them were convinced thai he was really risen from thr 



LIFE OF CHRIST. 



401 



dead, and were at that moment conversing about his resurrec- 
tion. 

But, to dispel their fears and doubts, Jesus came forward, and 
spoke to them in the most endearing accent ; showed them his 
hands and his feet, and desired them to handle him, in order to 
convince themselves by the united powers of their different sen- 
ses, that it was he himself, and no spectre or apparition. " Why 
are ye troubled," said the benevolent Redeemer of mankind, 
" and why do thoughts arise in your hearts ? Behold my hands 
and my feet, that it is I myself : handle me and see, for a spirit 
hath not flesh and bones as ye see me have." 

These infallible proofs sufficiently convinced the disciples of 
the truth of their Lord's resurrection, and they received him 
with rapture and exultation. But their joy and wonder had 
so great an effect upon their minds, that some of them sensible 
of the great commotion they were in, suspended their belief, till 
they had considered the matter more calmly. Jesus, therefore, 
knowing their thoughts, called for meat and ate with them, in 
order to prove more fully the truth of his resurrection from the 
dead, and the reality of his presence with them on this oc- 
casion. 

After giving this farther ocular demonstration of his having 
vanquished the power of death, and opened the tremendous 
portals of the grave, he again repeated his salutation, " Peace 
be unto you." Adding, " The same commission that my Father 
hath given unto me, I give unto you : go ye therefore into eve- 
ry part of the world, and preach the Gospel to all the children 
of men." Then breathing on them, he said, " Receive ye the 
Holy Ghost, to direct and assist you in the execution of your 
commission. Whosoever embraces your doctrine, and sincerely 
repents, ye shall remit his sins, and your sentence of absolution 
shall be ratified and confirmed in the courts of heaven. And 
whosoever either obstinately rejects your doctrine, disobeys i% 
or behaves himself unworthily after he hath embraced it, his sins 
shall not be forgiven him ; but the censure ye shall pass upon him, 
on earth shall be confirmed in heaven." 

Thomas, otherwise called Didymus, was absent at the meet 
ing of the apostles ; nor did this happen without the special di- 
rection of Providence, that the particular and extraordinary sat- 
isfaction which was afterwards granted him, might be an abun- 
dant and undeniable testimony of the truth of our blessed Sav- 
iour's resurrection to all succeeding generations. The rest of 
the apostles therefore told him, that they had seen the Lord, and 
repeated to him the words he had delivered in their hearing. 
But Thomas replied, " This event is of such great importance, 
that unless to prevent all possibility of deception, I see him 
with my own eyes, and feel him with mine own hands, putting 

34* 



402 



LIFE Of CHRIST. 



my fingers into the print of his nails, whereby he was fastened to 
the cross, and thrust my hand into his side, which the soldiei 
pierced with his spear ; I will not believe that he is really and 
truly risen from the dead." 

Thus have we enumerated in the most explicit manner, the 
transactions of that day on which the great Redeemer of man- 
kind arose from the dead ; a day highly to be remembered by 
the children of men, throughout all generations. A day, in 
which was fully completed and displayed the conceptions lodged 
in the breast of infinite Wisdom ! even those thoughts of love 
and mercy, on which the salvation of the world depended. 
Christians have therefore the highest reason to solemnize this 
day with gladness, each returning week, by ceasing from their 
labor, and giving up themselves to prayer, pious meditations, 
and other exercises of religion. The redemption of mankind, 
which they weekly commemorate, affords matter for eternal 
thought ; it is a subject impossible to be equalled, and whose 
lustre neither length of time, nor frequent reviewing, can either 
tarnish or diminish. It resembles the sun, which we behold, 
always the same glorious and luminous object ; for the benefit 
we celebrate is, after so many ages, as fresh and beautiful aa 
ever, and will always continue the same, flourishing in the mem- 
ories of pious people, through the endless revolutions of eternity. 
Redemption is the brightest mirror by which we contemplate the 
goodness of the Almighty. Other gifts are only mites from the 
divine treasure ; but redemption opens, I had almost said, ex- 
hausts all the stores of his grace. May it be constantly the fa- 
vorite subject of our meditations, more delightful to our musing 
minds, than applause to the ambitious ear ! May it be the dar- 
ling theme to our discourse ; sweeter to our tongues than the 
dropping of the honey-comb to the taste ! May it be our 
choicest comfort through all the changes of this mortal life ; 
and the reviving cordial, even in the last extremities of dissolution 
itself. 

Eight days after the resurrection of our great Redeemer, the 
blessed Jesus showed himself again to his disciples, while Thom- 
as was with them ; and upbraided that disciple for his unbelief ; 
but knowing that it did not, like that of the Pharisees, proceed 
from a wicked mind, but from an honest heart, and a sincere 
desire of being satisfied of the truth, he thus addressed himself 
to his doubting disciple : " Thomas,'' said he, " since thou wilt 
not be contented to rely on the testimony of others, but must be 
convinced by the experience of thy own senses, behold the 
wounds in my hands, and reach hither thy hand, and thrust 
it into my side, and doubt no longer of the reality of my resur- 
rection." 



LIFE OF CHRIST. 



Thomas immediately obeyed the kind invitation of his dear 
Master, and being fully satisfied according to his own desire, he 
cried out, " I am abundantly convinced ; thou art, indeed, my 
Lord, the very same that was crucified ; and I acknowledge 
thine Almighty power in having triumphed over death, and wor- 
ship thee as my God." 

To which the blessed Jesus replied : " Because thou hast both 
seen and felt me, Thomas, thou hast believed that I am really 
risen from the dead. But blessed are they who without such 
evidence of the senses, shall, upon credible testimony, be willing 
to believe and embrace a doctrine which tends so greatly to the 
glory of God, and the salvation of the sons of men." 

St. John adds, that the blessed Jesus appeared, on several 
other occasions, to his disciples, after his resurrection : and by 
many clear and infallible proofs (not mentioned by the Evange- 
list) fully convinced them that he was alive after his passion. 
But those which are mentioned are abundantly sufficient to in- 
duce men to believe that Jesus was the Son of God, the great 
Messiah, so often foretold by the ancient prophets ; and that by 
means of that belief, they may attain everlasting life, in the happy 
regions of the heavenly Canaan. 

Our blessed Saviour having, first by the angels, and after- 
wards in person, ordered his disciples to repair to their re- 
spective habitations in Galilee, it is reasonable to think they 
would leave Jerusalem as soon as possible. This they accord- 
ingly did, and on their arrival at their respective places of 
abode, applied themselves to their usual occupations ; and the 
apostles returned to their old trade of fishing, on the lake of Ti- 
berias. Here they were toiling with their nets, very early in 
the morning, and saw Jesus standing on the shore, but did not 
then know him to be their Master, as U was something dark, 
and they at a considerable distance from him. He however 
called to them and asked if they had taken any fish ; to which 
they answered, they had caught nothing. He then desired them 
to let down their nets on the right side of the boat, and they 
should not be disappointed. 

The disciples imagining that he might be acquainted with the 
places proper for fishing, did as he directed them, and enclosed 
in their net such a prodigious multitude of fishes, that they were 
not able to draw it into the boat, but were forced to drag it after 
them in the water towards the shore. 

It seems they had toiled ad the preceding night to no pur- 
pose ; and, therefore, such remarkable success could, not fail of 
causing various conjectures among them with regard to the 
stranger on the shore who had given them such happy advice 
Some of the apostles declared they could not imagine who he 
was ; but others were persuaded that this person was no other 



LIFE OF CHRIST. 



thr.n their great and beloved Master. John was fully convinced 
of his being the Lord, and accordingly told his thoughts to 
Simon Peter, who making no doubt of it, girded on his fisher's 
coat, and leaped into the sea, in order to get ashore sooner than 
the boat could be brought to land, dragging after it a net full of 
large fishes. 

When the disciples came ashore, they found a fire kindled, 
and on it a fish broiling, and near it some bread. But neither 
being sufficient for the company, Jesus bade them bring some 
of the fish they had now caught, and invited them to eat with 
nim. Thus did the blessed Jesus prove again to his disciples the 
reality of his resurrection, not only by eating with them, but by 
working a miracle, like that which, at the beginning of his minis- 
try, had made such an impression upon them, as disposed them 
to be his constant followers. 

This was the third time that Jesus appeared publicly to a 
great number of his disciples in a body, besides his showing 
himself at several times to particular persons, upon special 
occasions. 

When they had eaten, Jesus reminded Peter how diligent and 
zealous he ought to be in order to wipe off the stain of his 
denying him when he was carried before the high priest. " Si- 
mon, son of Jonas," said our blessed Saviour to him, " art thou 
more zealous and affectionate in thy love towards me than the 
rest of my disciples 1" To which Peter answered, " Yea, Lord: 
thou knowest that I love thee." He was taught modesty and 
diffidence by his late fall ; and therefore would not compare him- 
self with others, but humbly appealed to his Master's omniscience, 
for the sincerity of his regard to him. Jesus answered, Express 
then thy love towards me, by the care of my flock committed to 
thy charge. " Feed my lambs ; feed my sheep." Show your 
love to me, by publishing the great salvation I have accomplished ; 
and feeding the souls of faithful believers with that food whieh 
never perishes, but endures for ever and ever. 

" I well know, indeed," continued the blessed Jesus, " that thou 
wilt continue my faithful shepherd, even until death. For the 
time will come, when thou who now girdest on thy fisher's coat 
voluntarily, and stretchest out thy hands to come to me, shalt in 
thine old age be girt by others, and forced to stretch out thy 
hands against thy will, in a very different manner, for the sake of 
thy constant profession of my religion." 

By these last words, Jesus signified the manner of Peter's 
death, and that he should finally suffer martyrdom, for the 
glory of God, and the testimony of the truth of the Christian 
religion. 

The time being now come, when the disciples were to meet 
their great Lord and Master, according *o the messages he had 



THE ASCENSION, 
page 406. 




"And it came to pass, while he blessed them, he was parted from them and 
carried up into heaven. And they worshiped him, and returned to Jerusalem 
with greai joy." — Lure xxiv. 51, 52. 




LIFE OF CHRIST. 



405 



sent them by the women, and in all probability appointed at 
some former appearance, not mentioned by the Evangelists, the 
brethren set out for the mountains in Galilee, perhaps that on 
which he was tranfigured. Here five hundred of them were 
gathered together, expecting the joyful sight of their great Mas- 
ter, after he had triumphed over death and the grave ; some of 
them not having yet seen him after his resurrection. 

They did not wait long before Jesus appeared, on which they 
were seized with rapture, their hearts overflowed with gladness, 
they approached their kind, their benevolent Master, and wor- 
shipped him. Some few, indeed, doubted ; it being then agree- 
able to nature for men to be afraid to believe what they vehe- 
mently wish, lest they should indulge themselves in false joys, 
which vanish like a morning cloud. But Jesus afterwards ap- 
peared frequently to them, and gave them full satisfaction, and 
instructed them in many things relating to their preaching the 
gospel, establishing the church, and spreading it through the 
whole earth. 



CHAPTER XLIV. 

Our Messed Lord instructs his Disciples in what manner thty 
should conduct the?nselves in order to propagate the doctrine 
of the Gospel. — Promises to assist them in this important 
business. — Gives them his final blessing, and ascends into 
Heaven. — Comparison between Moses the great lawgiver, 
and our blessed Saviour. — General -review of the life and 
doctrines of the great Redeemer of mankind. 

A few days before the feast of Pentecost, or the " feast ol 
weeks," the disciples went up to Jerusalem, where the blessed 
Jesus made his last appearance to them; and. after instructing 
them in many particulars concerning the kingdom of God, and 
the manner they were to behave themselves in propagating the 
doctrine of the gospel, he put them in mind, that during his 
abode with them in Galilee, he had often told them that all 
things written in the law, the prophets, and the Psalms, con- 
cerning him, were to be exactly accomplished. At the same 
time, " he opened their understandings ;" that is, he removed 
their prejudices, by the operations of his Spirit, cleared theii 
doubts, improved their memories, strengthened their judgments, 
and enabled them to discern the true meaning of the Scrip- 
tures. 



40t> 



LIFE OF CHRIST. 



Having thus qualified them for receiving the truth, he again 
assured them that both Moses and the prophets had foretold 
that the Messiah was to suffer m the very manner he had suf- 
fered ; that he was to rise from the dead on the third day, as he 
had done ; and that repentance and remission of sins were to be 
preached in the Messiah's name, among all nations, beginning 
with the Jews. 

He next delivered unto them their commission to preach the 
doctrine of repentance and remission of sins, in his name, among 
all nations, and to testify unto the world the exact accomplish- 
ment, in him, of all things foretold concerning the Messiah ; 
and to enable them to perform this important work, promised to 
bestow on them the miraculous gift of the Spirit, which he called 
the promise of his Father : because the Almighty had promised 
it by his prophets. 

Having thus fortified them for the important work they were 
going to undertake, he led them to the mount of Olives, a? 
far as Bethany ; where, standing on a hill above the town, h i 
told them that he was going to ascend to his Father ; for which 
reason they might go courageously through all the world, and 
preach the Gospel to every rational creature ; that they wh 5 
believed should be admitted into his church by the rite of bap- 
tism, in the name of the Father, the Son, and the Holy Ghost : 
and be taught in consequence of their baptism, to obey all the 
precepts he had enjoined them : that such baptized believers 
should receive the pardon of their sins, together with eternal 
life in the happy mansions of his Father's kingdom ; but such as 
refused to embrace the doctrines of the Gospel should be for 
ever excluded those happy regions, and have their portion in 
the lake that burnetii with fire and brimstone : that while they 
were employed in this work, he would be constantly with them 
to assist them by his Spirit, and protect them by his providence. 
Finally, that those who should, through their preaching, be in- 
duced to believe, should themselves work most astonishing mi- 
racles, by which the Gospel .should be propagated with the 
greatest rapidity. 

When the blessed Jesus had spoken these things, he lifted up 
his hands and blessed them. And in the action of blessing 
them, he was parted from them, in the midst of +he day, a shin- 
ing cloud received him out of their sight ; that is, this brilliant 
cloud encompassed him about, and carried him up to heaven ; 
not suddenly, but at leisure, that they might behold him depart- 
ing, and see the proof of his ascending into heaven, as he had 
promised them. 

The cloud in which the blessed Jesus ascended was more 
bright and pure than the clearest lamben* flame, being -no other 
than the shechinah, or glory of the Lord ; the visible symbol 



LIFE OF CHRIST. 



407 



of the divine presence which had so often appeared to the patri 
archs of old : which filled the temple at its dedication, and which 
in its greatest splendor, could not be beheld with mortal eyes ; foi 
which reason it is called the light inaccessible. 

As he ascended, the flaming cloud that surrounded him marked 
his passage through the air, bdt gradually lost its magnitude in 
the eyes of those who stood below ; till it at last vanished, together 
with their beloved Master, out of their sight. 

Thus was the great Redeemer of mankind triumphantly car- 
ried into heaven, where he now sitteth at the right hand of God 
his Father, to whom be honor, glory, and power for ever and 
ever. Amen. 

Hosanna to the prince of light, 

That clothed himself in clay ; 
Enter'd the iron gates of death, 

And tore their bars away. 

Death is no more the king of dread, 

Since Christ our Lord arose ; 
He took the tyrant's sting away, 

And spoil'd our hellish foes. 

See how the conqu'ror mounts aloft 

And to his Father Hies, 
With scars of honor in his flesh. 

And triumph in his eyes. 

There our exalted Saviour reigns, 

And scatters blessings down; 
Our Jesus fills the right hand seat 

Of the celestial throne. 

In this illustrious manner did the great Redeemer of mankind 
depart, after having finished the grand work which he left the 
bosom of his Father to execute ; which angels with joy describ- 
ed was to happen, and which, through all eternity to come, 
shall, at periods the most immensely distant from the time of its 
execution, be looked back upon with inexpressible delight, by 
every inhabitant of heaven ; for though the minute affairs of 
time may vanish altogether and be lost, when they are removed 
far back by the endless progression of duration, this object is 
such, that no distance, however great, can lessen. The king- 
dom of heaven is erected on the incarnation and sufferings of 
the Son of God, the kingdom and city of the Almighty, com- 
prehending all the people of God in the universe, made happy 
by goodness and love, and therefore none of them can ever for- 
get the foundation on which the£f happiness stands established. 
The human beings, in particular, recovered by the la.bor of the 
Son of God, will view their deliverer, and look back on his 
stupendous undertaking, with the highest rapture, while they 
are feasting, without interruption on its delicious fruits. The 



408 



LIFE OP CHRIST. 



angels, likewise, the celestial inhabitants of the city of God, will 
contemplate it with perpetual pleasure, as the happy means of 
recovering their kindred that were lost, and bringing them to a 
joint and proper subjection to him who reigneth for ever, and 
whose favor is better than life itself. 

Thus have we followed our dear Redeemer through all the 
transactions of his life^ and enlarged on the stupendous miracle 
of his resurrection, on which glorious event the whole Christian 
doctrine is founded. 

As the similarity between Christ and the lawgiver Moses 
(whom the divine Redeemer mentioned to his disciples but a 
short time before his ascension into heaven) is so very remark- 
able, we shall, as an illustration of the glorious subject, point 
out a 3 v instances, which will evince that the prophecies of 
old w ;re only to be completed in the sufferings and death of 
Christ. 

Moses was the most distinguished of all the prophets, and his 
greatest prophecy was that of another prophet to be raised like 
unto himself. He was, at the time of this prediction, about to 
leave his people, and therefore, to give them some comfort, he * 
romised them another prophet. " The Lord thy God," said 
e, " will raise up unto thee a prophet from the midst of thee, ot 
thy brethren, like unto me ; unto him shall ye hearken." Deut. 
xviii. 15. 

That this person, of whom Moses prophesied, was the great 
Redeemer of mankind is amply evident, and that Moses resem- 
bled Christ in a much greater degree than any other person ever 
did, will appear from the following circumstances. 

Both Moses and Christ showed signs and wonders, and in 
these respects none of the ancient prophets were like unto Mo- 
ses. None of them were lawgivers, they only interpreted and 
enforced the laws of Moses. None of them had such clear 
communications with God ; they all saw visions, and dreamed 
dreams. Moses and Christ are the only two who perfectly re- 
sembled each other in these respects. 

Moses fled from his country to escape the hands of the king 
of Egypt : so did Christ when his parents went into Egypt. 
Afterwards " the Lord said unto Moses, in Midian, Go, return 
into Egypt ; for all the men are dead which sought thy life,** 
Exod. iv. 19 . so the angel of the Lord said to Joseph, in near- 
ly the same words, "Arise, and take the young child, and go 
into the land of Israel ; for they are dead which sought the 
young child's life." Matt. ii. 20. Pointing him out, as it were, 
for that prophet who should arise, like unto Moses. 

Moses refused to be called the son of Pharaoh's daughter 
choosing rather to suffer affliction : Christ refused to be made 
kin?, choosing rather to suffer the like. 



LIFE OF CHRIST. 



400 



u Moses/' says St. Stephen, " was learned in all the wisdom of 
the Egyptians ;" and Josephus says that he was a very forward 
and accomplished youth, and had wisdom and knowledge above 
his years. St. Luke observes of Christ, that " he increased (be- 
times) in wisdom and stature, and in favor with God and man," 
and his discourses in the temple with the doctors, when he was 
but twelve years old, were a proof of it 

Moses was not only a lawgiver, a prophet, and a worker of 
miracles, but a king and a priest : in all these offices the resem- 
blance between Moses and Christ was singular. 

Moses brought darkness over the land : the sun withdrew his 
light at Christ's crucifixion : and as the darkness which spread 
over Egypt was followed by the destruction of their first-born, 
and of Pharaoh and his host ; so the darkness at Christ's death 
was the forerunner of the destruction of the Jews. 

Moses foretold the calamities which would befall the nation for 
their disobedience : so did Christ. 

The spirit which was in Moses was conferred in some degree 
upon the seventy elders, and they prophesied : Christ conferred 
miraculous powers on his seventy disciples. 

Moses was victorious over powerful kings and great nations : 
so was Christ, by the effect of his religion, and by the fall of 
those who persecuted the church. 

Moses conquered Amalek by holding up both his hands : Christ 
overcame his and our enemies when his hands were fastened to 
the cross. 

Moses interceded for transgressors, and caused an atonement 
to be made for them, and stopped the wrath of God : so did 
Christ. 

Moses ratified a covenant between God and the people, by 
sprinkling them with blood : Christ with his own blood. 

Moses desired to die for the people, and prayed that God 
would forgive them, or blot him out of his book : Christ dio 
more, he died for sinners. 

Moses instituted the passover, when a lamb was sacrificed, 
none of whose bones were to be broken, and whose blood pro- 
tected the people from destruction : Christ was the paschal 
lamb. 

• Moses lifted up the serpent, that they who looked upon him 
might be healed of their mortal wounds : by properly looking up 
to Christ, all will be healed. 

All the affection of Moses towards the people, all his cares and 
toils on their account, were repaid by them with ingratitude, 
murmuring and rebellion : the same returns the Jews made to 
Christ for all his benefits. 

Moses was ill-used by his own family ; his brother and sister 



35 



410 



LIFE OF CHRIST. 



rebelled against him : there was a time when Christ's ovvii 
brethren believed not on him. 

Moses had a very wicked and perverse generation committed 
to his care and conduct ; and to enable him to rule them, mi- 
raculous powers were given to him, and he used his utmost en- 
deavors to make the people obedient to God, and to save them 
from ruin ; but in vain : in the space of forty-two years they all 
fell in the wilderness, except two : Christ also was given to a 
generation not less wicked and perverse, his instructions and his 
miracles were lost upon them, and in about the same space of 
time, after they had rejected him, they were destroyed. 

Moses was very meek above all men that were on the face of 
the earth : so was Christ. 

The people could not enter into the land of promise until 
Moses was dead : by the death of Christ the kingdom of heaven 
was opened to belie vers. 

Moses enlightened the Jews under the dispensation of the old 
law : Christ enlightened the Christians under the Gospel. 

Moses did greet wonders in the land of Egypt: Christ did 
great miracles in Judea. 

In me deaths of Moses and Christ there is a resemblance in 
some circumstances : Moses died in some sense, for the iniquities 
of the people ; it was their rebellion which was the occasion of 
it, which drew down the displeasure of God upon them, and 
upon him ; Moses went up in the sight of the people to the top 
of mount Nebo, and there he died, when he was in perfect vigor, 
when " his eye was not dim, nor his natural force abated :" 
Christ suffered for the sins of men, and was led up, in the 
presence of the people, to Mount Calvary, where he died in 
the flower of his age, and when he was in his full natural 
strength. 

Neither Moses nor Christ, as far as we can collect from sacred 
history, were ever sick, or felt any bodily decay or infirmity, 
which would have rendered them unfit for the toiU they under- 
went ; their sufferings were of another kind. 

Moses was buried, and no man knew where his body lay : nor 
could the Jews find the body of Christ. 

Lastly, as Moses, a little before his death, promised " another 
prophet ;" so Christ, before his death, promised " another Com- 
forter." 

" Moses," says St. Ambrose, " w T as the figure of that Precep- 
tor that was to come ; who should preach the Gospel, fulfil the 
Old Testament, build the New, and feed the people with celestial 
aliment." 

Such are the comparisons relative to the great resemblance 
between Moses anu Christ ; but the greatest similitude consists 
in their both being lawgivers, which no other prophet ever was. 



LIFE OF (JURIST, 



411 



They may resemble each other in many other circumstances, 
and a fruitful imagination may strike upon farther resemblances 5 
but what we have been mentioning may suffice ; and we may 
ask, Is this similitude between Moses and Christ the effect of mere 
chance? Let us search all the records of universal history, and 
see if we can find a man who was so like to Christ as Moses 
Was. If we cannot find such an one, then have we found him of 
wnom Moses, in the law, and the prophets, did write, Jes s of 
Nazareth, the Son of God. 

We shall conclude this chapter with a few observations on the 
general conduct of our blessed Redeemer, during his peregrina- 
tion on earth. 

The human character of the blessed Jesus, as it results from 
the account given of him by the Evangelists, for they have not 
formally drawn it up, is entirely different from that of all other 
men whatsoever ; for whereas they have selfish passions deeply 
rooted in their breasts, and are influenced by them in almost 
every thing they do, Jesus was so entirely free from them, that 
the most severe scrutiny cannot furnish one single action in the 
whole course of his life wherein he consulted his own interest 
only. No ; he was influenced by very different motives : the 
present happiness and eternal welfare of sinners, regulated his 
conduct ; and while others followed their respective occupations, 
Jesus had no other business than that of promoting the happiness 
of the sons of men. Nor did he wait till he was solicited to ex- 
tend his benevolent hand to the distressed : " he went about doing 
good," and always accounted it " more blessed to- give than to 
receive ;" resembling God, rather than man. He went about 
doing good ; benevolence was the very life of his soul : he not 
only did good to objects presented to him for relief; but he 
industriously sought them out, in order to extend his compas- 
sionate assistance. 

It is common for persons of the most exalted faculties to be 
elated with success and applause, or dejected by censure and 
disappointments ; but the blessed Jesus was never elated by the 
one, or depressed by the other. He was never more courage- 
ous than when he met with the greatest opposition and cruel 
treatment ; nor more humble than when the sons of men wor- 
shipped at his feet. 

He came into the world inspired with the grandest purpose 
that ever was formed : that of saving from eternal perdition, 
not a single nation, but the whole world ; and in the execution 
of it went through the longest and heaviest train of labors that 
ever was sustained, with a constancy and resolution, on w 7 hich 
no disadvantageous impression could be made by any accident 
whatever. Calumny, threatening, bad succeis, with many other 
evils, constantly attending him, served only :o quicken his en 



412 



LIFE OP CHRIST. 



aeavors in this glorious enterprise, which he unweariedly pur- 
sued even till ha had finished it by his death. 

The generality of mankind are prone to retaliate injuries 
received, and ail seem to take a satisfaction in complaining 
of the cruelties of those who oppress them ; whereas the whole 
of Christ's labors breathed nothing but meekness, patience, and 
forgiveness, even to his bitterest enemies, and in the midst ol 
the most excruciating torments. The words, " Father, forgive 
them, for they know not what they do," uttered by him when 
his enemies were nailing him to the cross, fitly express the tem- 
per which he maintained through the whole course of his life, 
even when assaulted by the heaviest provocations. He was 
destined to sufferings, here below, in order that he might raise 
his people to honor, glory, and immortality, in the realms of 
bliss above ; and therefore patiently, yea joyfully, submitted to 
all that the malice of earth and hell could infTict. He was vili- 
fied that we might be honored : he died, that we might live for 
ever and ever. 

To conclude : the greatest and best men have discovered 
the degeneracy and corruption of human nature, and shown 
them to have been nothing more than men : but it was otherwise 
with Jesus. He was superior to all the men that ever lived, both 
with regard to the purity of his manners, and the perfection of 
his virtues. He was holy, harmless, undefiled, and separated 
from sinners. 

Whether we consider him as a teacher, or as a man, " he did 
no sin, neither was guile found in his mouth." His whole life 
was perfectly free from spot or weakness ; at the same time it 
was remarkable for the greatest and most extensive exercises of 
virtue. But never to have committed the least sin in word or 
in deed ; never to have uttered any sentiment that could be 
censured, upon the various topics of religion and morality, which 
were the daily subjects of his discourses ; and that through the 
course of a life filled with action, and led under the observation 
of man}' enemies, who had always access to converse with him, 
and who often came to find fault, is a pitch of perfection evident- 
ly above the reach of human nature ; and consequently he who 
possessed it must have been divine. 

Such was the person who is the subject of the evangelical 
history. If the reader, by reviewing his life, doctrine, and 
miracles, as they are here represented to him, united into one 
series, has a clearer idea of these things than before, or observes a 
beauty in his actions thus linked together, which, taken sepa- 
rately, do not f ppear so fully : if he feels himself touched by 
the character of Jesus in general, or with any of his sermons 
and actions in particular, thus simply delineated in writing, 
whose principal charms are the beauties of truth : above all, if 



LIFE OP CHRIST. 



418 



nis dying so generously for men strikes him with admiration, 
or fills him with joy in the prospect of that pardon which is 
thereby purchased for the world : let him seriously consider with 
Himself, what improvement he ought to make of the divine good- 
ness. 

Jesus, hy his death, hath set open the gates of immortality to 
the sons of men ; and by his word, spirit, and example, gracious- 
ly offers to make them meet for the glorious rewards in the king- 
dom of the heavenly Canaan, and to conduct them into the in- 
heritance of the saints of light. Let us, therefore, remember, 
that being born under the dispensation of his Gospel, we have, 
from our earliest years, enjoyed the best means of securing to 
ourselves an interest in that favor of God, which is life, and that 
loving kindness which is better than life. 

We have been .called to aspire after an exaltation to the na- 
ture and felicity of the Almighty, exhibited to mortal eyes in 
the man Christ Jesus, to fire us with the noblest ambition. His 
Gospel teaches us that we are made for eternity ; and that our 
present life is to our future existence, as infancy is to manhood. 
But, as in the former, many things are to be learned, many 
hardships to be endured, many habits are to be acquired, and 
that by a course of exercises which in themselves, though pain- 
ful, and possibly useless to the child, yet are necessary to fit him 
for the business and enjoyments of manhood : so while we remain 
m this infancy of human life, things are to be learned, hardships 
to be endured, and habits to be acquired, by a laborious disci- 
pline, which, however painful, must be undergone, because ne- 
cessary to fit us for the employments and pleasures of our riper 
existence, in the realms above ; always remember that whatever 
our trials may be in this world, if we ask for God's assistance, 
he has promised to give it. Inflamed, therefore, with the love 
of immortality and its joys, let us submit ourselves to our heav- 
enly teacher, and learn of him those graces which alone can 
render life pleasant, death desirable, and fill eternity with ecstatic 
joys. 



35* 



414 



LIFE OF CHRIST. 



CHAPTER XLV. 

Remarks on the peculiar nature of the Christian religion, the 
principles it inculcates, and its fitness to render mtn holy and 
humble here, and happily glorified hereafter. 

We cannot close this delightful scene of the life of our dear 
Lord and Saviour more comfortably, than by considering the 
benefits resulting from a due attendance to his doctrines to all, 
who shall, by faith, receive and embrace the same. 

Probably none have been greater enemies to the progress of 
religion than those who delineate it in a gloomy and terrifying 
form : nor any guilty of a more injurious calumny against the 
Gospel, than those who represent its precepts as i-igorous impo- 
sitions, and unnecessary restraints. 

True religion is the perfection of human nature, and the foun- 
dation of uniform exalted pleasure ; of public order and private 
hm piness. Christianity is the most excellent, and the most use- 
ful, institution, having the " promise of the life that now is, and 
of that which is to come." It is the voice of reason ; it is also 
the language of Scripture, " the ways of wisdom are ways of 
pleasantness, and all her paths are peace and our blessed Sav- 
iour assures us, that his precepts are easy, and the burden of his 
religion light. 

The Christian religion is a rational service, a worship " in 
spirit and truth," a worship worthy of the majesty of the Al- 
mighty to receive, and of the nature of man to pay. It com- 
prehends all we ought to believe, and all we ought to practice ; 
its positive rites are few, in plain and easy significancy, and 
manifestly adapted to establish a sense of our obligation to God 
and Christ. 

The Gospel places religion, not in abstruse speculation and 
metaphysical subtilties ; not in outward show, and tedious cere- 
mony ; not in superstitious austerities and enthusiastic visions, 
but in purity of heart, and holiness of life. The sum of our 
duty, according to our great Master himself, consists in the love 
of God and of our neighbor ; according to St. Paul, in deny- 
ing ungodliness and worldly lusts, and in living soberly, right- 
eously, and godly, in this present evil world ; according to St. 
James, in visiting the fatherless and widows in affliction, and in 
keeping ourselves unspotted from the world. This is the con- 
stant strain and tenor of the Gospel. This it inculcates most 
earnestly, and on this it lays the greatest stress. 

But is the Christian system only a republication of the law of 
nature, or merely a refined system of morality ? No, certainly ; 



LIFE OP CHRIST. 



it is a great deal more. It is an act of grace, a stupendous ; : . i 
of Providence, designed for the recovery of mankind, lYum.a 
state of degradation and ruin, to the favor of the Almighty, and 
to the hopes of a happy immortality through a Mediator. 

Under this dispensation, true religion consists in a" repentance 
towards God," and " in faith in the Lord Jesus Christ," as the 
person appointed by the supreme authority of heaven and earth, 
to reconcile apostate man to his offended Creator : as a sacrifice 
for sin ; our vital head and governing Lord. This is religion, as 
we are Christians. And what hardships, what exaction is there 
in all this ? Surely, none. Nay, the practice of religion is much 
easier than the servitude of sin. 

Our rational powers, all will readily agree, are dreadfully im- 
paired and the soul weakened, by sin. The animal passions 
are strong and corrupt, and oppose the dictates of the Spirit of 
God : objects of sense make powerful impressions on the mind. 
We are, in every situation, surrounded with many sn'^'es and 
temptations. In such a disordered state of thinp^, we cannot 
please God, till created anew in Christ Jesus u^to good works. 
We must be born again ; born from above. 

The God of all grace has planted in the hi .man breast a quick 
sense of good and evil ; a faculty which strongly dictates right 
and wrong : and though by the strength of appetite and warmth 
of passion men are often hurried into immoral practices, yet in 
the beginning, especially when there has been the advantage of 
a good education, it is usually with reluctance and opposition of 
mind. What inward struggles precede ! what bitter pangs 
attend their sinful excesses ! what guilty blushes and uneasy fears ! 
what frightful prospects and pale reviews ! " Terrors are upon 
them, and a fire not blown consumeth them." To make a mock 
at sin, and to commit iniquity without remorse, is an attainment 
that requires length of time, and much painful labor ; more labor 
than is requisite to attain that habitual goodness which is the 
glory of the man, the ornament of the Christian, and the chief of 
his happiness. 

The soul can no more be reconciled to acts of wickedness and 
injustice, than the body to excess, but by suffering many bitter 
pains, and cruel attacks. 

The mouth of conscience may, indeed, be stopped for a while, 
by false principles : its secret whispers may be drowned by the 
noise of company, and stifled by entertainments of sense ; but 
this principle of conscience is so deeply rooted in human nature, 
and, at the same time, her voice is so clear and strong, that 
the sinner's arts will be unable to lull her into a lasting se- 
curity. 

When the hour of calamity arrives, when sickness seizeth, 
and death approacheth the sinner, conscience then constrains 



415 



LIFE OP CHRIST. 



him to listen to her accusations, and will not suffer the temples 
of his head to take any rest. " There is no peace to the wick- 
ed ;" the foundations of peace are subverted, they are at utter 
enmity with their reason, with their conscience, and with their 
God. 

Not so is the case of true religion. For when religion, pure 
and genuine, forms the temper, and governs the life, conscience 
applauds, and peace takes her residence in the breast. The soul 
is in its proper state. There is order and regularity both in the 
faculties and actions. Conscious of its own integrity, and secure 
of the divine approbation, the soul enjoys a calmness not to be 
described. But why do I call this happy frame calmness only ? 
It is far more than mere calmness. The air may be calm, and 
the day overcast with thick mists and dark clouds. The pious 
and virtuous mind resembles a serene day, enlightened and en- 
livened with the brightest rays of the sun. Though all without 
may be clouds and darkness, there is light in the heart of a pious 
man. " He is satisfied from himself, and is filled with peace and 
joy in believing." In the concluding scene, the awful moment 
of dissolution, all is peaceful and serene. The immortal part 
quits its tenement of clay, with the well-grounded hopes ot as- 
cending to happiness and glory. 

Nor does the Gospel enjoin any duty but what is tit and rea- 
sonable. It calls upon all its professors to practice reverence, 
submission, and gratitude to God ; justice, truth, and universal 
benevolence to men ; and to maintain the government of our 
own minds. And what has any one to object against this? 
From the least to the greatest commandment of our dear Re- 
deemer, there is not one which impartial reason can find fault 
with. " His law is perfect : his precepts are true and righteous 
altogether." Not even those excepted which require " us to 
love our enemies, to deny ourselves," and to " take up our 
cross." To forgive an injury is more generous and manly than 
to revenge it : to control a licentious appetite, than to indulge it: 
to suffer poverty, reproach, and even death itself, in the sacred 
cause of truth and integrity, is much wiser and better, than, by 
base compliances, to make " shipwreck of faith and a good 
conscience." 

Thus in a storm at sea, or a conflagration on the land, a man 
with pleasure abandons his lumber to secure his jewels. Piety 
and virtue are the wisest and most reasonable things in the world : 
— vice and wickedness the most irrational and absurd. 

The all-wise author of our being hath so framed our natures, 
and placed us in such relations, that there is nothing vicious, 
but what is injurious ; nothing virtuous, but what is ad vanta- 
geous to our present interest, both with respect to body and 



LIFE OF CHRIST 



417 



mind. Meekness and humility, patience, and universal charity 
and grace, give a joy " unknown to transgressors." 

The divine virtues of truth and equity are the only bands of 
fiiendship, the only supports of society. Temperance and sobri- 
ety are the best preservatives of health and strength ; but sin and 
debauchery impair the body and consume the substance, reduce 
to poverty, and form the direct path to immature and untimely 
death. Now this is the chief excellency of all laws ; and what 
will always render their burden pleasant and delightful is, that 
they enjoin nothing unbecoming or injurious. 

Besides, to render our duty easy, we have the example, as 
well as the commands of the blessed Jesus. The masters of mo- 
rality among the heathens gave excellent rules for the regulation 
of men's manners ; but they wanted either the honesty, or the 
courage, to try their own arguments upon themselves. It was a 
strong presumption that the yoke of the scribes and pharisees 
was grievous, when they laid " heavy burdens upon men's 
shoulders," which they themselves refused to touch with one of 
their fingers. Not thus our great lawgiver, Jesus Christ, the 
righteous. His behaviour was in all respects, conformable to 
his doctrine. His devotion towards God, how sublime and ardent ! 
Benevolence towards men, how great and diffusive ! He was in 
his life a pattern of innocence ; for he " did no sin, neither was 
guile found in his mouth." In the Son of God incarnate, is ex- 
hibited the brightest, the fairest resemblance of the Father, that 
earth or heaven ever beheld ; an example peculiarly persuasive, 
calculated to inspire resolution, and to animate us to use our ut- 
most endeavors to imitate the divine pattern, the example of " the 
author and finisher of our faith," of " him who loved us and gave 
himself for us." " Our profession and character, as Christians, 
obliges us to make this example the model of our lives. Every 
motive of decency, gratitude, and interest, constrain us to tread 
the paths he trod before us. 

We should also remember, that our burden is easy ; because 
God, who " knoweth whereof we are made, who considereth that 
we are but. dust," is ever ready to assist us. The heathen sages 
themselves, had some notion of this assistance, though guided 
only by the glimmering lamp of reason. But what they looked 
upon as probable, the Gospel clearly and strongly asserts. We 
there hear the apostle exhorting, " Let us come boldly to the 
throne of grace, that we may obtain mercy, and find grace to 
help in time of need." We there hear the blessed Jesus him- 
self arguing in this convincing manner : " If ye, being evil, 
know how to give good gifts unto your children, how much 
more shall your heavenly Father give the Holy Spirit to them thai 
ask him f 



418 



LIFE OF CHRIST 



We should also remember that the great doctrine of the 
Gospel, concerning the propitious me i cy of God to all penitents, 
through Jesus Christ, greatly contributes to the consolation of 
Christians. Let it be granted that the hope of pardon is essen- 
tial to the religion of fallen creatures, and one of its first prin- 
ciples, yet, considering the doubts and suspicions which are 
apt io arise in a mind conscious of guilt, it is undoubtedly a 
great and inestimable favor, to be relieved, in this respect, by a 
messenger from Omnipotence himself. This is our happiness. 
We are not left to depend upon consequential reasonings, which 
the bulk of mankind are little used to ; but we are assured, 
that upoi. our true repentance, we shall, "through the mediation 
of Chrisu" receive the " full remission of past sins," and be re- 
stored to the same state and favor with our Maker, as if we had 
never transgressed his laws. Here the Gospel triumphs. With 
these assurances it abounds. Upon this head the declarations 
of our blessed Saviour and his apostles are so express and full, 
that every one who believes them, and knows himself to be a 
true penitent, must banish every doubt and fear, and rejoice 
with joy unspeakable. " Come unto me, all ye that labor, and 
are heavy laden, and I will give you rest." Malt. xi. 28. 
" All manner of sin and blasphemy shall be forgiven unto men." 
Malt, xii. 31. "Be it known unto you therefore, men and 
brethren, that through this man is preached unto you the for- 
giveness of sins ; and by him all that believe are justified from 
all things, from which we could not he justified by the law of 
Moses." Acts, xiii. 38, 39. " The blood of Jesus cleanseth from 
all sin." What grace and favor is this ! Who can dwell upon 
the transporting theme too long ! Now our way is plain belbre 
us, and the burden we are to bear is made easy. Our sins are 
pardonable, if repented of and forsaken. 

Consider this, all ye who have never yet regarded religion, but 
pursued a course of vice and sensuality all your lives Jong. — 
Though your conduct has been base, to the last degree, your 
case is not desperate. Far from it. The God whom you have 
so highly offended commiserates your errors, is ever ready to 
extend his pardoning mercy to his most degenerate creatures, 
upon their faith and repentance, and "is in Christ Jesus recon- 
ciling the world to himself," not imputing unto penitent sinners 
their trespasses. " Let the wicked, therefore, forsake his way, 
and the unrighteous man his thoughts ; and let him return unto 
the Lord, and he will have mercy upon him ; and to our God, for 
he will abundantly pardon." Isaiah, Iv. 7. 

Another particular, which renders the Christian religion de- 
lightful is, its leading us to the perfect, eternal life of heaven. 
It cannot be denied, but that we may draw from the light of 
nature strong presumptions of a future state. The present ex 



LIFE OF CHRIST 



419 



istence does not look like an entire scene, but rather like the in- 
fancy of human nature, which is capable of arriving at a much 
higher degree of maturity ; bul whatever solid foundation the 
doctrine of a future state may have, in nature and reason, cer- 
tain it is, through the habitual neglect of reflection, and the force 
of irregular passions, this doctrine was, before the coming of our 
blessed Saviour, very much disfigured, and in a great measure 
lost among the sons of men. 

In the heathen world, a future state of rewards and punish- 
ments, was a matter of mere speculation and uncertainty, some- 
times hoped for, sometimes doubted of, and sometimes absolute- 
ly denied. The law of Moses, though of divine original, is 
chiefly enforced by the promises of temporal blessings ; and, even 
in the writings of the prophets, a future immortality is very 
sparingly mentioned, and obscurely represented : but the doc- 
trine of our Saviour hath " brought life and immortality to 
light." In the Gospel w r e have a distinct account of another 
world, attended with many engaging circumstances, about 
which the decisions of reason were dark and confused. We 
have the testimony of the Author of our religion, who was rais- 
ed from the dead, who afterwards, in the presence of his 
disciples ascended into heaven. In the New Testament it is 
expressly declared, that good men, " when absent from the 
body, are present with the Lord." Here we are assured of the 
resurrection of the body in a glorious form, clothed with im- 
mortal vigor, suited to the active nature of the animating spirit, 
and assisting its most enlarged operations and incessant progress 
towards perfection. Here" we are assured, that "the righteous 
shall go into life everlasting;" that they shall enter into the 
kingdom of the heavenly Canaan, where no ignorance shall 
cloud the understanding, no vice disturb the will. In these re- 
gions of perfection, nothing but lo^e shall possess the soul ; 
nothing but gratitude employ the tongue: there the righteous 
shall be united to an innumerable company of angels, and to 
the general assembly and church of the first born ; there they shall 
see their exalted Redeemer, at the right hand of Omnipotence, 
and sit down with him on his throne ; there they shall be admit- 
ted into the immediate presence of the supreme Fountain of life 
and happiness, and beholding his face, be changed into the same 
jmage from glory to glory. — Here language — here imagination 
fails me ! It requires the genius, the knowledge, and the pen of 
an angel, to paint the happiness, the blissful scene of the New 
Jerusalem, which the human eye cannot behold, till this mortal 
body shall be purified from its corruption, and dressed in the 
robes of immortality : " eye hath not seen, nor ear heard, nei 
iher hath it entered into the heart to conceive, the joys which God 
hath prepared for them that love him." 



420 



LIFE OF CHRIST. 



What is the heaven ol the heathens, compared with the hea- 
ven of the Christians ? The hope, the prospect of this, is suffi- 
cient to reconcile us to all the difficulties that may attend our 
progress, sweeten all our labors, alleviate every griefj and silence 
every murmur. 

But why, says the libertine in the gaiety of his heart, should 
there be any difficulties or restraints at all ? God hath made 
nothing in vain. The appetites he hath planted in the human 
breast are to be gratified. To deny or restrain them, is igno- 
minious bondage : but to give full scope to every desire and 
passion of the heart, without check or control, is true manly 
freedom. 

In opposition to this loose and careless way of reasoning, let 
it be considered, that the liberty of a rational creature doth not 
consist in an entire exemption from all control, but in follow- 
ing the dictates of reason, as the governing principle, and in 
keeping the various passions in due subordination. To follow 
the regular motion of those affections which the wise Creator 
hath implanted within us, is our duty : but as our natural de- 
sires, in this state of trial, are often irregular, we are bound to 
restrain their excesses, and not to indulge them, but in a strict 
subserviency to the integrity and peace of our minds, and to the 
order and happiness of human society established in the world. 
Those who allow the supreme command to be usurped by sensual 
and brutal appetites, may " promise themselves liberties," but 
are truly and absolutely the " servants of corruption." To be 
vicious, is to be enslaved. We behold with pity those miserable 
objects that are chained in the galleys, or confined in dark prisons 
and loathsome dungeons ; but much more abject and vile is the 
slavery of the sinner ! No slavery of the body is equal to the 
bondage of the mind : no chains press so closely or gall so cruel- 
ly, as the fetters of sin, which corrode the very substance of the 
soul, and fret every faculty. 

It must, indeed, be confessed, that there are some profligates, 
so hardened by custom, as to be past all feeling ; and because in- 
sensible of their bondage, boast of this insensibility as a mark of 
their native freedom and happiness. Vain men ! they might ex- 
tol, with equal propriety, the peculiar happiness of an apoplexy, 
or the profound tranquillity of a lethargy. 

Thus have we endeavored to place, in a plain and conspic- 
uous light, some of the peculiar excellencies of the Christian 
religion ; and from hence, many useful reflections will naturally 
arise in the mind of every attentive reader. It is the religion 
of Jesus that hath removed idolatry and superst4tion, and 
brought immortality to light, when concealed under the veil ot 
darkness almost impenetrable. This hath set the great truths 
of religion in a clear and conspicuous point of view, and pro- 



LIFE OF CHRIST. 



421 



posed new and powerful motives to influence our minds, and to 
determine our conduct. Nothing is enjoined to be believed, but 
what is worthy of God ; nothing to be practised, but what is 
friendly to man. All the doctrines of the Gospel are rational 
and consistent : all its precepts are truly wise, just, and good. — 
The Gospel contains nothing grievous to an ingenuous mind : 
it debars us from nothing, but doing harm to ourselves, or to our 
fellow-creatures ; and permits us to range any where, but in the 
paths of danger and destruction. It only requires us to act up to 
its excellent commands ; and to prefer, to the vanishing pleasure 
of sin, the smiles of a reconciled God, and " an eternal weight 
of glory." And is this a rigorous exaction, and a heavy burden 
not to be endured ? How can sinful mortals harbor so unworthy 
a thought ? 

Surely no man, who is a real friend to the cause of virtue 
and to the interests of mankind, can ever be an enemy to Chris- 
tianity, if he truly understands it, and seriously reflects on its 
wise and useful tendency. It conducteth us to our journey's 
end, by the plainest and securest path ; where the " steps are 
not straitened, and where he that runneth stumbleth not." — 
Let us, who live under this last and most gracious dispensation 
of God to mankind, " count all things but loss, for the excellency 
of the knowledge of Christ Jesus our Lord ;" and not suffer 
ourselves, by the slight cavils ot unbelievers, to be " move4 
away from the hope of the gospel." Let us demonstrate that 
we believe the superior exellency of the Christian dispensation, 
by conforming to its precepts. Let us show that we are Chris- 
tians in deed and in truth : not by endless disputes about trifles, 
and the transports of a blind zeal, but by abounding in those 
" fruits of righteousness, which are, through Christ, to the praise 
and glory of God." 

From what has been said, we may clearly perceive how 
groundless all those prejudices are, which some conceive against 
religion, as if it was a peevish, morose scheme, burdensome to 
human nature, and inconsistent with the true enjoyment of life. 
Such sentiments are too apt to prevail in the heat of youth, 
when the spirits are brisk and lively, and the passions warm 
and impetuous ; but it is wholly a mistake, and a mistake of the 
most dangeorous tendency. The truth is, there is no pleasure 
like that of a good conscience : no real peace but what results 
from a sense of divine favor. This ennobles the mind, and 
can alone support it under the various and unequal scenes 
of the present state of trial. This lays a sure foundation of an 
easy, comfortable life, of a serene, peaceful death, and of eter- 
nal joy and happiness hereafter ; whereas, vice is ruinous to 
all our most valuable interests ; spoils the native beauty, and sub- 
verts the order of the soul ; renders us the scorn of man, the re- 

36 



422 



LIFE OF CUIUS 1 * 



jeoted of God, and, without timely repentance, will rob us of a 
happy eternity. Religion is the health, the liberty, and the hap- 
piness of the soul ; sin is the disease, the servitude, and destruc- 
tion of it. 

If this be not sufficient to convince you, let me lead you into 
the chamber of an habitual rioter, the lewd debauchee, worn out 
in the cause of iniquity, " his bones full of the sins of his youth," 
that from his own mouth, as he lies on his expiring bed, you may 
learn that " the way of transgressors is hard ;" and that, however 
sweet sin may be in the commission, " it stings like a serpent, 
and bites like an adder." 

I am going, reader, to represent to you the last moments of a 
person of high birth and spirit ; of great parts and strong pas- 
sions ; every way accomplished, but unhappily attached to those 
paths which lead to vice and destruction. 

His unkind treatment was the death of a most amiable wife : 
and his monstrous extravagance, in effect, disinherited his only 
child. And surely the death bed of a profligate is next in hor- 
ror to that abyss to which it leads ! It has the most of hell that 
is visible upon earth, and he that hath seen it has more than faith 
to confirm him in his creed. I see it now (says the worthy di- 
vine from whom I shall borrow this relation,) for who can forget 
it ? Are there in it no flames and furies ? You are ignorant then 
of what a sacred imagination can figure ! what a guilty heart 
can feel ! How dismal it is ! The two great enemies of soul 
and body, sickness and sin, sink and confound his friends ; science 
and darkness are the dismal scene. Sickness excludes the light 
of heaven, and sin its blessed hope. Oh, double darkness, more 
than Egyptian ! acutely to be felt 1 

The sad evening before the death of that noble youth, whose 
last hours suggested these thoughts, I was with him. No one 
else was there but his physician, and an intimate acquaintance, 
whom he loved, and whom he had ruined. At my coming, 
he said, 

<( You and the physician are come too late. — I have neither 
life nor hope. You both aim at miracles. You would raise 
the dead." 

" Heaven," I said, " was merciful." — ■ 

" Or I could not," answered he, " have been thus guilty. — • 
What has it not done to bless and to save me ? — I have been too 
strong for Omnipotence. I plucked down ruin." 

I said " The blessed Redeemer" — 

** Hold, hold," said he, " you wound me ! This is the rock on 
which I split ! I denied his name." 

Refusing to hear any thing from me, or take any thing from 
the physician, he lay silent, as far as sudden darts of pain would 
permit, till the clock struck. Then he cried out with vehe- 



LIFE OP CHRIST. 



403 



mence, — "Oh time ! time ! It is fit thou shouldst thus strike thy 
murderer to the heart. How art thou fled for ever ! — A month ! — 
Oh, for a single week ! I ask not for years, though an age were 
too little for the much I have to do." 

On my saying to him, " We could not do too much ; that hea- 
ven was a blessed place !" 

" So much the worse," replied he, " 'tis lost ! 'tis lost ! Heaven 
is to me the severest part of hell !" 

Soon after, I proposed prayer. To which he answered, — 

*' Pray, you that can ! I never prayed. I cannot pray. My 
conscience is too much wounded. I have deserted my benevo- 
lent Maker, and my soul is enveloped in the deepest horrors." 

His friend, being much touched, even to tears, at this, (for 
who could forbear ? I could not,) he, with a most affectionate 
look, said, 

" Keep these tears for thyself, I have undone thee. Dost thou 
weep for me ? That is cruel. What can pain me more V 
Here his friend, too much affected, would have left him 
" No" said he, " stay. You may still hope ; therefore, hear 
me. How madly have I talked ! — How madly hast thou listen- 
ed and believed ! But look on my present state, as a full answer 
to thee and to myself. This body is all weakness and pain ; but 
my soul, as if stung up by torment to greater strength and spirit, 
is full powerful to reason ; full mighty to suffer. And that which 
thus triumphs within the joys of mortality, is doubtless immortal. 
And as for a Deity, nothing less than an Almighty could inflict 
the pains I feel." 

t I was about to congratulate this passive, involuntary confes- 
sion, in his asserting the two prime articles of his creed, ex- 
torted by the rack of nature ; when he thus very passionately 
added, 

M No, no ! let me speak on. I have not long to speak. My 
much injured friend ! My soul, as my body, lies in ruins ; in 
scattered fragments of broken thought; remorse for the past, 
throws my thoughts on the future. Worse dread of the future 
strikes it back on the past. I turn, and turn, and find no ray. 
Didst thou feel half the mountain that is on me, thou wouldst 
struggle with the martyr for his stake, and bless heaven for the 
flame ; — that is not an everlasting flame : that is not an unquench- 
able fire." 

How were we struck ! yet soon after, still more. With what 
an eye of distraction, what a face of despair he cried out, — 
" My principles have poisoned my friend : my extravagance has 
beggared my boy : my unkindness has murdered my wife :— 
And is there another hell ? Oh ! thou blasphemed, yet most in- 
dulgent Lord God ! Hell itself is a refuge, if it hides me from 
thy frown." 



424 



LIFE OP CHRIST. 



Soon after, his understanding failed ; his terrified imagination 
uttered horrors not to be repeated, or ever forgotten ; and before 
the sun (which I hope has seen few like him) arose, this gay, 
young, noble, ingenious, accomplished, and most wretched mor- 
tal expired. 

It must, indeed, be owned, it sometimes happens, that men 
who have lived very wicked lives, have gone out of the world, as 
they have lived in it, defying conscience, and deriding a future 
judgment as an idle fiction ; but these instances are very rare, 
and only prove that there are monsters in the moral as well as 
the natural w T orld. 

It will perhaps be said, that the sons of vice and riot have 
pleasure in sensual indulgences. Allowed ; but it is altogether 
of the lower kind, empty, fleeting, and transient : " like the crack- 
ling of thorns under a pot, so is the mirth of the wicked." It 
makes a noise and a blaze for the present, but soon vanishes 
away into smoke and vapor. 

On the other hand, the pleasure of religion is solid and lasting ; 
and will attend us through all, even the last stages of life. When 
we have passed the levity of youth, and have lost our relish for 
the gay entertainments of sense ; when old age steals upon us, 
and stoops us towards the grave, this will cleave fast to us, and 
give us relief. It will be so far from terminating at death, that 
it then commences perfect, and continually improves, with new 
additions. 

Clad in this immortal robe, we need not fear the awful sum- 
mons of the king of terrors, nor regret our retiring into the 
chambers of the dust. Our immortal part will wing its way to 
the arms of its Omnipotent Redeemer, and find rest in the hea- 
venly mansions of the Almighty. And though our earthly part, 
this tabernacle of clay, returns to its original dust, and is dis- 
solved, our joy, our consolation, our confidence is, that " we have 
a building of God, a house not made with hands, eternal in the 
heavens." 



THE 



LIVES OF THE APOSTLES. 



ST. PETER. 



CHAPTER I. 

Account of the Life of St. Peter, prior to his call to the 
Apostleship of the blessed Jesus. 

St. Peter was born at Bethsaida, a city of Galilee, situate on 
the banks of the lake of Gennesareth, called also the sea of Ga- 
lilee, from its being situated in that country, and the lake of Ti- 
berias, from that city being built on its banks. The particular 
time of this great apostle's birth cannot be known ; the Evange- 
list and other writers among the primitive Christians, having 
been silent with regard to this particular. It is, however, pretty 
certain, that he was at least ten years older than his Master ; the 
circumstances of his being married, and in a settled course of 
life, when he first became a follower of the great Messiah, and 
that authority and respect the gravity of his person procured 
him among the rest of the apostles, sufficiently declare this con- 
jecture to be just. 

As he was a descendant of Abraham, he was circumcised, ac- 
cording to the rites of the Mosaic law, and called by his parents 
Simon or Simeon, a name common at that time among the Jews. 
But after his becoming a disciple of the blessed Jesus, the addi- 
tional title of Cephas was conferred upon him by his Master, to 
denote the firmness of his faith : the word Cephas, in the Syriac, 
the common language of the Jews at that time, signifying a 
stone, or rock : and. thence he is called, in Greek, Petros, and by 
us Peter, which implies the same thing. 

With regard to the parents of St. Peter, the Evangelists have 
also been silent, except in telling us that his fathers name was 
Jonah, who was highly honored by our blessed Saviour, who 
chose two of his sons, Andrew and Peter, to be his apostles, 

36* 



420 



LIVES OF THE APOSTLES. 



and preachers of the glad tidings of salvation to the children of 
men. 

St. Peter, in his youth, was brought up to the trade of fishing, 
on the lake of Bethsaida, famous for different kinds of fish, which 
excelled all others in the fineness of their taste. 

Here he followed the trade of fishing, but afterwards removed 
to Capernaum, where he settled ; for we find he had a house 
there when our Saviour began his public ministry, and there he 
paid tribute. Nicephorus tells us that Helen the mother of 
Constantine, erected a beautiful church over the ruins of St. Pe- 
ter's house, in honor of that apostle. 

The business of Peter was both mean and toilsome ; it expos- 
ed him to all the injuries of the weather, the tempestuousness of 
the sea, and the darkness and horror of the night, and all to 
acquire a mean livelihood for himself and family. But meanness 
of worldly degree is no obstacle to the favor of God : nay, if we 
review the state of Christianity, from its rise to the present pe- 
riod, we shall find that its friends and votaries consist rather of 
persons of humble and lowly stations in life, than of the great, 
the dignified, and the opulent. 

And herein are manifested the wise and admirable methods 
used by Divine Providence, in making choice of such mean and 
unlikely instruments in planting and propagating the Christian 
religion in the world. Men who were destitute of the advan- 
tages of education, and brought up to the meanest employments, 
were chosen to confound the wise, and overturn the Earning 
of the great. Such were the persons whom the Almighty 
sent to propagate the religion of his Son ; to silence the wise, 
the scribe, and the disputer of this world, and to make foolish 
the wisdom of the earth. For though the Jews required a sign, 
and the Greeks sought after wisdom ; though the preaching of a 
crucified Saviour made no impression on the former, and wis- 
dom became of little avail to the latter ; yet by this preaching 
God was pleased to save them that believed, and in the event 
made it appear, that tlte wisdom of God passeth all understand- 
ing — That so the honor of all may redound to himself, " that no 
flesh should glory in his presence, but that he that glorieth should 
glory in the Lord." 



LIVES OF THE APOSTLES. 



427 



CHAPTER II. 

file manner by which Peter arr ived to the knowledge of the bless* 
ed Jesus, and of his call to the discipleship. 

Sacred history hath not ascertained of what sect the apostle 
was. We know indeed, that his brother Andrew was a follower 
of John the Baptist, that preacher of repentance ; and it is very- 
unlikely that he, who was ready to carry his brother the early 
tidings of the Messiah, that the " sun of righteousness" was al- 
ready risen in those parts, should not be equally solicitous to 
bring him under the discipline and influence of John the Baptist, 
the day-star which appeared to usher in the appearance of the 
Son of God. Besides, Peter's great readiness and curiosity at 
the first news of Christ's appearing, to come to him and con- 
verse with him, shows, that his expectation had been awakened, 
and some glimmering rays of hope conveyed to him by the 
preaching and ministry of John, who was "the voice of one 
crying in the wilderness, Prepare the way of the Lord, make his 
paths straight." 

He became acquainted with the immaculate Lamb 01 God, 
in the following manner : The blessed Jesus having spent thirty 
years in the solitude of a private life, had lately been baptized 
by John in Jordan, and there owned by the solemn attestation 
of heaven to be the Son of God ; whereupon he was immediate- 
ly hurried into the wilderness, and there for forty days main- 
tained a personal contest with the devil. But having conquered 
this great enemy of mankind, he returned to " the place beyond 
Jordan," where John was baptizing his proselytes, and endeav- 
oring to answer the Jews, who had sent a deputation to him to 
inquire concerning this new Messiah that appeared among them. 
To satisfy these curious inquirers of Israel, John faithfully rela- 
ted every thing he knew concerning him, gave him the greatest 
character, and soon after, pointed him out to his disciples; upon 
which two of fhem presently followed the great Redeemer of 
mankind, one of which was Andrew, Simon's brother. 

Nor did he conceal the joyful discovery he had made ; for 
early in the morning he hastened to acquaint his brother Si- 
mon that he had found the Messiah. It is not enough to be 
happy alone : grace is a communicative principle, that, like the 
circles in the water, delights to multiply itself, and to diffuse its 
influences all around, especially on those whom nature has 
placed nearest to us. I have, said he, with rapture to his brother, 
found that eminent person so long and signally foretold by the 



428 



LIVES OF THE APOSTLES 



prophets, and whom all the devout and pious among the sons ol 
Jacob so earnestly expected. 

Simon, who was one of those who waited for the redemption 
of Israel, ravished with the joyful news, and impatient of delay 
presently followed his brother to the place ; and on his arrival 
our blessed Saviour immediately gave him a proof of his divin- 
ity ; saluting him at first sight by his name, and telling him both 
who he was, his name and kindred, and what title should soon 
be conferred upon him. 

In order to avoid the prodigious throng of people, our great 
Redeemer often retired to some solitary place, to indulge the pri- 
vacies of contemplation. In one of these retreats, on the banks 
of the sea of Galilee, the multitude found him out, and ran to 
him from the city. Our Saviour, therefore, to avoid the crowd, 
stepped into a fishing boat which lay near the shore, and belonged 
to Simon Peter, who, together with his companions, were on 
shore, drying their nets, after an unsuccessful night spent in toil 
and labor. The blessed Jesus, who might have commanded, 
was pleased to entreat Peter, who now returned to his boat to 
thrust off a little from the land, that he might instruct the peo- 
ple, who were gathering in prodigious crowds on the borders 
of the lake. 

Peter gladly complied with the request of his Master, who 
delivered his heavenly doctrine to the people on the shore. As 
soon as he had ended his discourse, he resolved to seal it by a 
miracle, that the people might be persuaded he was " a teacher 
come from God." Accordingly he ordered Simon to row farther 
from the shore, and cast his net into the sea. To which Simon 
answered, that they had labored the preceding night, and had 
taken nothing ; and, if they could not then succeed, there were 
little hopes of it now, as the day was far less proper for fishing 
than the night. But as his Master was pleased to command, 
he would obey ; and accordingly he let down his net, when, to 
the astonishment both of him and of his companions, so great 
a multitude of fishes were enclosed, that they were obliged to 
call their partners to their assistance. Amazed at this miracu- 
lous draught of fishes, Simon Peter, in an ecstasy of admiration, 
blended with awe and humility, fell prostrate at his Master's 
feet, acknowledging himself a vile and sinful person, and think- 
ing himself unworthy of being admitted into the presence of a 
person so immediately sent from God. But the compassionate 
Son of the Most High kindly removed his fears ; telling him that 
this miracle was wrought to confirm his faith, and indicate to him 
that the Almighty had appointed a more noble employment for 
him, that of saving the souls of the children of men. From this 
time Peter and his companions became the inseparable and con- 



LIVES OF THE APOSTLES. 429 

stant disciples of the great Messiah, living under the rules of his 
discipline and institutions. 



CHAPTER III. 

Peculiar transactions of this Apostle, from the time of his being 
chosen, to his blessed Master's entering the City of Jerusalem. 

The blessed Jesus, having entered upon his important mis- 
sion, thought proper to select some peculiar persons from among 
his followers, to be constant witnesses of his miracles and doc- 
trine, and who, after his departure, might be intrusted with the 
care of building his church, and planting that religion in the 
world, for which he himself left the mansions of heaven, and 
put on the veil of mortality. In order to this, he withdrew 
privately, in the evening, to a solitary mountain, where he spent 
the night in solemn addresses to his Almighty Father, for ren- 
dering the great work he was going to undertake prosperous and 
successful. 

The next day, early in the morning, the disciples came to him, 
out of whom he made choice of twelve to be his Apostles, and the 
attendants on his person. 

These he afterwards invested with the power of working mi ni- 
cies, and sent them into different parts of Judea, in order to ca ry 
on with more lapidity the great work which he himself had so 
happily begun. 

We have no farther account of St. Peter in particular, till the 
night after our Saviour's miraculously feeding the multitude in 
the wilderness. Jesus had ordered his disciples to take ship, and 
pass over to the other side, while he sent the multitude away. 
But a violent storm arising, they were in great danger of their 
lives, when their great Master came unto them, walking on the 
surface of the boisterous billows, with the same ease as if it had 
been dry ground. 

At his approach the disciples were greatly tei rifled, supposing 
they had seen a spirit. But their compassionate Master soon 
dispelled their fears, by telling them it was he himself, and there- 
fore they had no reason to be terrified. 

Peter, who was always remarkable for bold resolution?, de- 
sired his Master to give him leave to come to him on the water ; 
and on obtaining permission, he left the ship, and wa ked on 
the sea to meet his Saviour. But when he heard the d ;ep roar 
around him, and the waves increase, he began to be afraid ; 



430 



LIVES OF THE APOSTLES 



and as his faith declined, his body sunk in the watei so that in 
the greatest agony he called for assistance to him who was able 
to save. Nor was his cry in vain ; the compassionate Redeemer 
of mankind stretched out his hand, and again placed him on the 
surface of the water, with this gentle reproof, * O thou of little 
faith, wherefore didst thou doubt ?" And no sooner was the 
blessed Jesus and his disciple entered into the ship, than the winds 
ceased, the waves subsided, and the ship was at the land whither 
they were going. 

A miracle of this kind could not fail of astonishing the dis- 
ciples, and convincing them of the divinity of his mission ; accord- 
ingly they drew near and worshipped him, with this confession, 
" Of a truth thou ait the Son of God." 

The inhabitants of Judea, who beheld with astonishment the 
miracles wrought by the blessed Jesus, had formed many con- 
jectures concerning him. Our great Redeemer was not ignorant 
of this : but being willing to hear what account his disciples 
would give of the various opinions of the people, asked them 
what the world said concerning him ? To which they replied, 
that some took him for John the Baptist risen from the dead ; 
some thought him to be Elias, and others Jeremiah, or one of 
the old prophets. He asked them what they themselves thought 
of him : to which Peter, in the name of the rest, answered, 
" Thou art Christ, the Son of the living God," anointed and set 
apart by the Most High, to be the great King, Priest, and Pro- 
phet of Israel. 

This full and comprehensive declaration of Peter, satisfied the 
in juiry of our b 1 sssed Saviour, who answered, " Blessed art thou, 
S >non Bar-Jonah ; for fiest and blood hath not revealed it unto 
th~e, but n y Father which ? in heaven." 

The dk-iples had no ide 1 that their Master was to suffer 
death for t e sins of the wort J: on the contrary, they considered 
him as immortal, having imbibed the opinion of the Scribes and 
Pharisees, " that Christ abideth for ever :" so that when the 
blessed Jesus told them of the sufferings he must undergo at 
Jerusalem, what affronts and indignities he must suffer, and be 
at last put to death with all the acts of torture and disgrace, 
by a sentence of the Jewish Sanhedrim, Peter, who could not 
endure the thought of his Master's suffering even the least pun- 
ishment, much less those cruelties he had mentioned, and at 
last death itself, interrupted him very unseasonably, and said, 
" Be it far from thee, Lord ; this shall not be unto thee." He 
considered these sufferings as inconsistent with the character of 
the great Messiah, whom he expected would restore the splen- 
dor of the throne of David his father, and reduce all the king- 
doms of the earth to his obedience. But our blessed Saviour 
who came down from heaven, to give his life a ransom for the 



LIVES OF THE APOSTLES. 



431 



sins of the world, and who valued the redemption of mankind 
infinitely more than his own ease and safety, highly resented 
this speech of St. Peter, and accordingly returned this sharp 
reproof; "Get thee behind me, Satan, thou art an offence uato 
me." Thy pernicious counsels, in seeking to oppose the design 
for which I purposely left the courts of heaven, are offensive ; 
and thou " savorest not the things that be of God, but those that 
be of men." 

Some time after the great Redeemer of the souls of men, being 
to receive a specimen of his future glorification, took with him 
three of his most intimate apostles, Peter and the two sons of 
Zebedee, and went up into a very high mountain, and while they 
were employed in earnest addresses to the Almighty, he was 
transfigured before them, darting such lustre from his face, as 
exceeded the meridian rays of the sun in brightness ; and such 
beams of light issued from his garments, as exceeded the light 
of the clearest day ; an evident and sensible representation of 
that state, when the "just shall walk in white robes, and shine as 
the sun in the kingdom of their Father." During this heavenly 
scene, the great prophets Moses and Elias appeared in all the 
brightness and majesty of a glorified state, familiarly conversing 
with him, and discoursing of the death and sufferings he was 
shortly to undergo, and his ascension to the heavenly regions of 
bliss and happiness. 

In the mean time Peter and the two apostles were fallen 
asleep ; but on their awaking were strangely surprised to see the 
Lord surrounded with so much glory, and those two great per- 
sons conversing with him. They, however, remained silent till 
those visitants from the courts of heaven were going to depart, 
when Peter in rapture and ecstasy of mind, addressed himself to 
his Master, declared their infinite pleasure and delight in being 
favored with this glorious spectacle ; and desired his leave to 
erect three tabernacles, one for him, one for Moses, and one for 
Elias. But while he was speaking, a bright cloud overshadowed 
these two great prophets, and a voice came from it, uttering these 
remarkable words, " This is my beloved Son, in whom I am 
well pleased ; hear ye him." On which the apostles were seized 
with the utmost consternation, and fell upon their faces to the 
ground; but Jesus, touching them, bid them dismiss their fears, 
and look up with confidence ; they immediately obeyed, but saw 
their Master only. 

After this heavenly scene, our blessed Lord travelled through 
Galilee, and at his return to Capernaum, the tax-gatherers came 
to Peter, and asked him, whether his Master was not obliged 
to pay tribute? When our blessed Saviour was informed of 
this demand, rather than give offence, he wrought a miracle to 
pay it. Our great Redeemer was now going, for the last time, 



LIVES OP THE APOSTLES. 



to Jerusalem ; and he ordered two of his disciples, probably 
Peter and John, to fetch him an ass, that he might enter into the 
city on it, as had been foretold. The disciples obeyed their Mas- 
ter, and brought the ass to Jesus, who being mounted thereon, 
entered the city amidst the hosannas of a numerous multitude, 
with palm-branches in their hands, proclaiming at once both the 
majesty of a prince, and the triumph of a Saviour. 



CHAPTER IV. 

Life of St. Peter, from the time of the celebration of the last 
Passover to the Crucifixion of the great Redeemer. 

The blessed Jesus proceeded from Jerusalem to Bethany, 
from whence he sent two of his disciples, Peter and John, to 
make preparations for celebrating the passover. 

Every thing being ready, our blessed Saviour and his apos- 
tles entered the house, and sat dow T n to the table. But their 
great Master, who often taught them by example as well as pre- 
cept, arose from his seat, laid aside his upper garment, took the 
towel, and pouring water into a basin, began to w T ash his disci- 
ples' feet, to teach them humility and charity, by his own exam- 
ple. But on his coming to Peter, he would by no means admi . 
his Master to perform so mean and condescending an office. 
What ! the Son of God stoop to wash the feet of a sinful mortal ! 
A thought which shocked the apostle, who strenuously declared, 
" Thou shalt never wash my feet." But the blessed Jesus told 
him, that if he w T ashed him not. he could have no part with 
him : intimating, that this action was mystical, and signified the 
remission of sins, and the purifying virtue of the Spirit of the 
Most High, to be poured upon all true Christians. This an- 
swer sufficiently removed the scruples of Peter, who cried out, 
" Lord, not my feet only, but also my hands and my head." 
Wash me in every part, rather than let" me lose my portion in 
thee. 

The blessed Jesus having set this pattern of humility, began 
to reflect on his approaching sufferings, and on the person who 
should betray him into the hands of wicked and cruel men, tell- 
ing them, that not a stranger, or an enemy, but one of his friends, 
one of his apostles, and even one of them w T ho then sat at the 
table would betray him. 



LIVES OF THE APOSTLES. 



433 



This declaration exceedingly affected them all in general, 
and Peter in particular, who made signs to St. John, to ask 
him particularly who it was. Jesus complied with this request, 
and gave them to understand that it was Judas Iscariot. 

Our great Redeemer now began the institution of his supper, 
that great and solemn institution, which he resolved to leave 
behind him, to be constantly celebrated in his church, as a 
standing monument of his love in dying for mankind ; telling 
them at the same time that he himself was now going to leave 
them, and that " whither he went, they could not come." Peter, 
not well understanding what he meant, asked him whither he 
was going. To which our great Redeemer replied, that he was 
going to that place whither he could not now, but should here- 
after follow him : intimating the martyrdom he was to suffer for 
his Master's religion. Peter answered, that he was ready now 
to follow him, even if it required him to lay down his life. This 
confident presumption was not at all agreeable to the blessed Je- 
sus, who told him he had promised great things, but would be so 
far from performing them, that before " the cock crew" he would 
deny him thrice. 

Supper being now ended, they sung an hymn, and departed 
to the Mount of Olives ; where Jesus again put them in mind 
how greatly the things he was going to suffer would offend 
them. To which Peter replied, that " though all men should 
be offended because of him, yet he himself would never be 
offended." How far will an indiscreet zeal and affection trans- 
port even a good man into vanity and presumption ! Peter 
questions the fidelity of others, but never doubts his own : 
though his Lord had just before reproved him for his self-suffi- 
ciency. This confidence of Peter inspired the rest of the apos- 
tles with courage : so that they declared their constant and 
unshaken adherence to their Master. 

They now repaired to the garden of Gethsemane ; and leav- 
ing the rest of the apostles near the entrance, our blessed Sav- 
iour, taking with him Peter, James, and John, retired into the 
most solitary part of the garden, to enter on the preparatory 
scene of the great tragedy that was now approaching. 

Here the blessed Jesus labored under the bitterest agony that 
ever human nature suffered, during which he prayed with the 
utmost fervency to his Father, " offering up prayers and suppli- 
cations with strong cryings and tears ; and his sweat was as ft 
were great drops of blood falling down to the ground.'' 

While our blessed Redeemer w r as thus interceding with the 
Almighty, his three di&iples were fallen asleep, though he had 
made three several visits to them, and calling to Peter, asked 
him if he could not watch one hour with him. Advising them 
all to watch and pray, that they might not enter into tempta- 



134 



LIVES OF THE APOSTLES. 



tion, adding, " the spirit indeed is willing, but the flesh is 
weak." 

What incomparable sweetness ! what generous candor did 
the Redeemer of mankind display on this occasion ! he passed 
the most charitable censure upon an action which malice and 
ill-nature would have painted in colors as black as the shades of 
darkness. 

The disciples were drowned in a profound security, and 
were buried in a deep sleep, and though often awaked and in- 
formed of the approaching tragedy, they little regarded the 
admonitions, as if nothing but ease and softness engaged their 
thoughts : an action which seemed to imply the most amazing 
ingratitude, and the highest disregard for their Lord and 
Master. 

But he, who was compassion itself, would not impute it to 
their want of affection, or disregard for his safety : he consid- 
ered it merely as the effect of their infirmities, and made an 
excuse for them when they could make none for themselves ; 
teaching us the useful lesson of putting the most favorable con- 
struction on the actions of others : and to imitate the bee and 
not the spider, by sucking honey, instead of poison, from the 
various transactions of human life. 

While he was discoursing with them, a band of soldiers, from 
the chief priests and elders preceded by the traitor Judas, to 
conduct and direct them x rushed into the garden, and seized the 
great high priest of our profession. Peter, whose ungovern- 
able zeal would admit of no restraint, drew his sword, and, 
without the least order from his Master, struck at one of the 
persons who seemed to be remarkably busy in binding Jesus, 
and cut off his right ear. This wild and unwarrantable zeal 
was very offensive to his Master, who rebuked Peter, and en- 
treated the patience of the soldier while he miraculously heal- 
ed the wound. 

But now the fidelity of the apostles, which they had urged 
with so much confidence, was put to the trial. They saw their 
Master in the hands of a rude and inconsiderate band of men ; 
and therefore should have exerted their power to release him, 
or at least have been the companions of his sufferings, and 
endeavored by every kind, endearing action, to have lessened 
his grief. But alas ! instead of assisting or comforting their 
great Master, they forsook him and fled. 

The soldiers after binding Jesus, led him away, and deliv- 
ered him to the chief priests and elders, who carried him from 
one tribunal to another, first to Annas, tmd then to Caiaphas, 
where the Jewish Sanhedrim were assembled, in order to try and 
condemn him. 



LIVES OF THE APOSTLES. 



435 



In the mean time, Peter, who had followed the other disci- 
ples in their flight, recovered his spirits, and being encouraged 
by his companion St. John, returned to seek his Master. See- 
ing him leading to the high-priest's hall, he followed at a dis- 
tance to know the event : but on his coming to the door, was 
refused admittance, till one of the disciples who was acquainted 
there, came out, and prevailed upon the servant who kept the 
door, to let him in. Peter, being admitted, repaired to the fire, 
burning in the middle of the hall, round which the officers and 
servants were standing ; where, being observed by the maid ser- 
vant, who let him in, she charged him with being one of Christ's 
disciples : but Peter publicly denied the charge, declaring that 
he d.d not know him, and presently withdrew into the porch, 
where, being secluded from the people, the reflection of his mind 
awakened his conscience into a quick sense of his duty, and the 
promise he had a few hours before made to his Master. But 
alas ! human nature, when left to itself, is remarkably frail and 
inconstant. This Peter sufficiently experienced ; for while he 
continued in the porch, another maid met him, and charged him 
with being one of the followers of Jesus of Nazareth, which Pe- 
ter firmly denied, and, the better to gain belief, ratified it with 
an oath. 

About an hour after this, the servant of the high priest, he 
whose ear Peter had cut off, charged him with being a disciple 
of Christ, and that he himself had seen him in the garden with 
him : adding that his very speech sufficiently proved that he was 
a Galilean. Peter, however, still denied the fact ; and, to his 
sin, ratified it not only by an oath, but a solemn curse and exe- 
cration, that " he was not the person," and that " he knew not 
the man." But no sooner had he uttered this denial, (which 
was the third time) than the " cock crew ;" at which his Master 
turned about and earnestly looked upon him in a manner that 
pierced him to the heart, and brought to his remembrance what 
his Saviour had more than once foretold, namely, that he would 
basely and shamefully deny him. Peter was now no longer 
able to contain his sorrow : he flew from the palace of the high- 
priest, and " wept bitterly," passionately bewailing his folly, and 
the aggravations of his sin. 

The fall of St. Peter should convince us of the miserable 
frailty, even of the best of men, and effectually subdue those 
vain confidences which are apt to rise in our hearts, from our 
own supposed strength and virtue. For, as this great disciple 
fell in so scandalous a manner, who shall hereafter dare to de- 
pend upon the highest degree of knowledge, when one so wise, 
so perfectly satisfied of the truth of the Christian doctrine, was, 
after the fullest convictions of his own conscience, so weak and 
frail, as to deny and abjure his Lord who instructed and bought 



436 



LIVES OF THE APOSTLES 



him even at the price of his own blood ? Who shall presume 
upon his best resolutions, when he who declared so firm a pur- 
pose of adhering to Jesus, did, within a few hours peremptorily 
and solemnly disown that very person, for whose sake he was 
lately ready and disposed to lay down his life. 

We ought, therefore, on all occasions, to pray for and rely 
on the Divine assistance, which alone can enable us to stand 
in a day of trial. There is, indeed, no reason to doubt that St. 
Peter at that time spoke the very sense of his soul ; that he 
had an honest and sincere heart, was steadfastly determined, and 
as he thought, able to perform, what, with so much piety and 
affection, he intended and professed. But his misfortune was, 
that he did not consider the infirmities of human nature, prom- 
ising, in the warmth of his zeal, more than he was able to per- 
form. He relied on his own integrity, thinking good resolutions 
a sufficient defence against the most violent temptations. But 
when the assault was made, and danger, with her terrifying as- 
pect appeared, the event sufficiently proved, that how willing 
soever the spirit might be, yet the flesh was exceedingly frail 
and weak. 

We have in St. Peter an example for our instruction. The 
opinion of his own strength proved his ruin. So dangerous 
and fatal is it to lean on our own understandings ; to be wise, 
good, and safe, in our own conceit ; when all our sufficiency, all 
our safetv, is of God. 



CHAPTER V. 

An account of what befell this Apostle from the Resurrection of 
his blessed Master, to his Ascension into Heaven. 

It is certain, from various circumstances, that Peter, after 
the crucifixion of his Lord and Master, stayed at Jerusalem, or 
at least in the neighborhood, for when Mary Magdale;ie return- 
ed from the sepulchre to inform the .disciples that the stone was 
rolled away from the door, and the body not to be found, Peter 
and John set out immediately towards the garden. John, who 
was the younger, arrived at the sepulchre first, looked into it, 
but did not enter, either out of fear or reverence to our Saviour. 
Peter came soon after, and resolutely went into the sepulchre, 
where he found the linen clothes lying together in one place, 
and the napkin that was about his head wrapped together in 
another, a sufficient indication that the body was not stolen 



v DS OP THE APOSTLES. 



away ; for had that been the case, so much care and order would 
net have been observed in disposing of the linen clothes. 

But Peter did not wait long in suspense, with regard to his 
great. Lord and Master ; for the same day Jesus appeared to 
him ; and as he was the first of the disciples who had made a 
signal confession of the divinity of the Messiah's mission, so it 
was reasonable he should first see him, after his resurrection, 
and at the same time to convince him that the crime he had 
been guilty of, in denying him, was pardoned, and that he was 
come, like the good Samaritan, to pour oil into the wounded 
conscience 

Soon after the apostles prepared to obey the command of their 
great Master, of retiring into Galilee ; and we find that Peter, 
Nathaniel, the two sons of Zebedee, and two other disciples 
returned to their old trade of fishing in the lake. 

One morning early, as they were laboring at their employ- 
ment, having spent the whole night to no purpose, they saw on 
the shore a grave person, who called to them, and asked them if 
they had any meat 'I To which they answered, No. Cast then, 
replied he, the net on the right side of the ship, and ye shall find. 
They followed his directions, and caught a prodigious number of 
large fish. Astonished at such remarkable success, the disciples 
looked upon one another for some time, till St. John told Peter, 
that the person on the shore was, doubtless, their great Lord and 
Master, whom the winds, the sea, and the inhabitants of the 
watery region, were ready to obey. 

Peter no sooner heard the beloved disciple declare his opin- 
ion concerning the stranger, than his zeal took fire, and, not- 
withstanding the coldness of the season, he girt on his fish- 
er's coat, threw himself into the sea, and swam to shore ; 
his impatience to be with his dear Lord and Master not suf- 
fering him to stay the few minutes necessary to bring the ship 
to land. 

As soon as the disciples came on shore, they found a fire 
kindled, and a fish laid upon it, either immediately created by the 
power of their divine Master, or which came ashore of its own 
accord, and offered itself to his hand. But notwithstanding there 
were fish already on the fire, he ordered them to bring those tney 
had now caught, and dress them for their repast, he himself eating 
with them ; both to give them an instance of mutual love and, 
friendship, and also to assure them of the truth of his human 
nature, since he was risen from the dead. 

When the repast was ended, our blessed Saviour addressed 
himself particularly to Peter, urging him to the utmost diligence 
in the care of souk : and because he knew that nothing bin 
a sincere love to himself could support him under the trouble 
and dangers of so laborious and difficult an employment, he 



438 



LIVES OF THE APOSTLES. 



# 



inquired of him, whether he loved him more than the rest of the 
apostles : mildly reproving him for his over-confident resolution. 
Peter, whom fatal experience had taught humility, modestly 
answered, that none knew so well as himself the integrity ol 
h s affections. Thou knowest the hearts of all men, nothing is 
h d from thee, and therefore thou knowest that I love ihee. 
f l he question was three several times repeated by our blessed 
S iviour, and as oftentimes answered by the apostie ; it being but 
ju ;t, that he, who by a threefold denial nad given so much reason 
to question his affection, should now, by a threefold confession, 
gi"e more than common assurance of his sincere love to his 
Master ; and to each of these confessions our great Redeemer 
added this signal trial of his affection, " Feed my sheep." In- 
struct and teach them with the utmost care, and the utmost ten- 
derness. 

The blessed Jesus having thus engaged Peter to a cheerful 
compliance w 7 ith the dangers that might attend the discharge 
of his office, particularly intimated to him the fate that w ould 
attend him ; telling him, that when he was young, he girt himself, 
lived at his pleasure, and went wherever his fancy directed him ; 
but when he should reach the term of old age, he should stretch 
forth his hands, and another should gird and bind him, and lead 
him whither he had no desire to go, intimating, as the Evangelist 
tells us, " by what death he should glorify God." 

Peter was well pleased to drink the bitter cup and make his 
confession as public as his denial, provided all would be sufficient 
to atone for his former sin. And seeing John following, he asked 
his great Master, w T hat should be his fate, and whether he, who 
had been the object of his Master's love in his life-time, should 
not have as honorable a death as he that had denied him ? To 
which Jesus replied, It doth not concern thee to know how I shall 
dispose of events, with regard to him : he shall see the destruc- 
tion of the Jewish nation, and then go down to the chambers oi 
the dust in peace. 

Not long after, our blessed Saviour appeared to his disciples at 
Jerusalem, to take his last farewell of them who had attended him . 
during his public ministry among the sons of men. He led ihem 
out as far as Bethany, a small village on the Mount of Olives, 
where he briefly told them that they were the persons he had chosen 
to be the witnesses, both of his death and resurrection; a testimony 
which they should publish in every part of the world. In order to 
which he would, after his ascension into heaven, pour out his 
spirit upon them, in an extraordinary manner, that they might be 
the better enabled to struggle with that violent rage and fury. 
with which the doctrine of the gospel would be opposed by men 
and devils. Adding, that in the mean time, they should return 



LIVES OF THE APOSTLES. 



439 



to Jerusalem, and there wait till those miraculous powers were 
given them from on high. 

Having finished this discourse, he laid hands upon them, and 
gave them his solemn benediction ; during which he was taken 
from them, and received up into the regions of the heavenly 
Canaan. The apostles, who beheld their Master visibly ascend 
into heaven, were filled with a greater sense of his glory than 
they had ever been while he conversed with them familiarly on 
earth. And having performed their solemn adoration to him, 
they returned to Jerusalem with great joy, there to wait for the 
accomplishment of their great Master's promise. How sudden 
a change was now wrought in the minds of the apostles ! They 
who were lately overwhelmed with sorrov at 'he very mention 
of their Lord's departure from them, beheld him now with joy 
and triumph; they were fully satisfied at his glorious advance- 
ment to the right hand of Omnipotence, and of that peculiar care 
and providence which they were sure he would exercise over 
them, in pursuance of those great trusts he had committed to 
their care. 



CHAPTER VI. 

Transactions of Peter, from the Ascension of his blessed Master 
to the dispersion of the Church at Jerusalem. 

The apostles, though deprived of the personal presence of 
their dear Lord and Master, were indefatigable in fulfilling the 
commission they had received from him. The first object that 
engaged their attention, after their return to Jerusalem, was to 
fill up the vacancy in their number, lately made by the unhappy 
fall and apostacy of Judas. In order to this, they called 
together the church, and entered into " an upper room," when 
Peter, as president of the assembly, proposed to them the choice 
of a new apostle. 

He put them in mind that Judas, one of the disciples of their 
great and beloved Master, being betrayed by his covetous and 
insatiable temper, had lately fallen from the honor of his place 
and ministry. That this was no more than what the prophet 
had long since foretold should come to pass, and that the care of 
the church which had been committed to him, should devolve 
upon another ; that therefore it was highly necessary that som& 
person who had been familiarly conversant with the blessed 
Jesus, from first to last, and consequently, a competent witness 



140 



LIVES OF THE APOSTLES. 



both of his doctrine and miracles, his death, resurrection, ana 
ascension, should be substituted in his room. 

After filling up the vacancy in the apostolic number, they 
spent their time in prayer and meditation, till the feast of 
Pentecost ? when the promise of their great Master in sending 
the Holy Ghost was fulfilled. The christian assembly were met 
as usual, to perform the public services of their worship, when 
suddenly a sound, like that of a mighty wind, rushed in upon 
them ; representing the powerful efficacy of that divine spirit 
which was now to be communicated to them. After which there 
appeared small flames of fire, which, in the shape of cloven 
tongues, descended and sat upon the head of each of them, to 
denote that their enjoyment of this gift should be constant and 
perpetual ; and not like the prophets of old, who were inspired 
only at some particular times and seasons. Upon this they were 
all immediately filled with the Holy Ghost, which, in an instant, 
enabled them to speak fluently several languages they had never 
learned, and probably never heard. 

The report of so sudden and strange an action, was soon 
spread through every part of Jerusalem, which at that time was 
full of Jewish proselytes, " devout men of every nation under 
heaven, Parthians, Medes, Elamites, the dwellers in Mesopo- 
tamia and Judea, Cappadocia, Pontus and Asia, Phrygia and 
Pamphylia, Egypt, the parts of Lybia and Cyrene," from 
Rome, from Crete, and from Arabia. These no sooner heard 
of this miraculous effusion of the Holy Spirit, than they flocked 
in prodigious numbers to the Christian assembly, where they 
were amazed to hear these Galileans speaking to them in their 
own native languages, so various and so very different from one 
another. And it could not fail of exceedingly increasing the 
wonder, to reflect on the meanness of the speakers, who were 
neither assisted by genius, polished by education, or improved 
by use and custom. The disciples were destitute of all these 
assistances ; their parts were mean, their education trifling, and 
their experience in speaking before great assemblies, trifling. — 
Yet n )w these persons spoke boldly, and with the greatest pro- 
priety, in various languages. Nor were their discourses filled 
with /die stories, or the follies of a luxuriant fancy. No, they 
expatiated on the great and admirable works of Omnipotence, 
and the mysteries of the Gospel, which human apprehension 
could never discover. 

This surprising transaction had different effects on the minds 
of the people : some attributing it to the effect of a miracle, and 
others to the power and strength of " new wine." Upon which 
the apostles all stood up*, and Peter, in the name of the rest, un- 
dertdok to confute this injurious calumny. 



LIVES OF THE APOSTLES. 



Ill 



The effect of his discourse was equally wonderful and surpri- 
sing ; for great numbers of those, who before ridiculed the reli- 
gion of Jesus, now acknowledged him for their Saviour, and 
flew to him for refuge from the impending storm : and St. Luke 
tells us. that there were that day added to the church no less than 
three thousands souls, who were all baptized and received into the 
flock of the great Shepherd of Israel, the bishop of our souls. 
A quick and plentiful harvest indeed ! " This was the Lord's 
doings, and it is marvellous in our eyes." 

Soon after this wonderful conversion, Peter and John, going 
up to the temple about three in the afternoon, near the conclu- 
sion of one of the solemn hours of prayer, saw a poor impotent 
cripple, near forty years of age, who had been lame from his 
birth, lying at the " beautiful gate of the temple," and asking 
alms of those who entered the sacred edifice. This miserable 
object moved their compassion ; and Peter, beholding him with 
attention, said, The riches of this world, the silver and gold so 
highly coveted by the sons of men, are not in my power to be- 
stow ; but I possess the power of restoring life and health, and 
am ready to assist thee. 

Then taking the man by the hand, he commanded him, in the 
name of " Jesus of Nazareth, to rise up and walk." Immediately 
the nerves and sinews were strengthened, and the several parts 
of the diseased members performed their natural functions. 
Upon which the man accompanied them into the temple, walking, 
exulting, and praising God. 

So strange and extraordinary a cure filled the minds of the 
people with admiration, and their curiosity drew them round 
the apostle, to view the man who had performed it. Peter, 
seeing the multitude gathering round them, took the opportu- 
nity of speaking to them, in the following manner : " Men and 
brethren, this remarkable cure should not excite your admira- 
tion of us, as if we had performed it by our own power. It 
was wrought in the name of Jesus of Nazareth, our crucified 
Master, by the power of that very Christ, that holy and just 
person, whom you yourselves denied, and delivered to Pilate, 
nay, and preferred a murderer before him, when the governor 
was desirous of letting him go. But though you have put him 
to death, yet w T e are witnesses that He hath raised him again 
from the dead, and that he is ascended into heaven, wnere he 
will remain till the great and tremendous day of general resti- 
tution. 

While Peter was speaking to the people in one part of the tern 
pie, John was, in all probability, doing the same in the other ; 
and the success plainly indicated how T powerful the preaching of 
the Apostles was ; five thousand persons embracing the doctrines 



442 



LIVES OP THE APOSTLES. 



of the Gospel, and acknowledging the crucified Jesus for theii 
Lord and Saviour. 

Such amazing success could not fail of exciting the attention 
and envy of the rulers of Israel. Accordingly, the priests and 
Sadducees repaired to the Roman magistrate, and intimated to 
him, that, in all probability, this concourse of people would prove 
the cause of a tumult and insurrection. Upon this information, 
the captain of the people seized on the Apostles, and cast them 
into prison. 

The next day they were carried before the Jewish Sanhedrim ; 
and being asked by what - power and authority they had done 
this, Peter boldly answered, " Be it known unto you, and to all 
the descendants of Jacob, that this miracle was wrought wholly 
in the name of Jesus of Nazareth, whom ye yourselves have cru- 
cified and slain, and whom the Almighty hath raised again from 
the dead. This is the stone which your builders refused, and 
which is beco.ne the head of the corner. Nor is there any other 
way, by which you, or any of the sons of man can be saved, but 
by this crucified Saviour." 

The boldness of the apostle was admired by all, even by the 
court of the Sanhedrim. And it should be remembered," that 
these very judges were the persons who had so lately condemned 
the blessed Jesus himself, and had no other way of coloring theii 
proceedings, than by a second act of cruelty ; that the apostles 
did not charge them with \ he crime of crucifying the Son of God 
in secret, but in the open court of Judicature, and in the hearing 
of all the people. 

The labors of the apostles were crowned with abundant success, 
and it seems that such was the aversion of the inveterate Jews to 
those who became converts to the faith of Christ, that they were 
deprived of business, in their respective callings ; for we find that 
the professors of the religion of the holy Jesus sold their effects, 
and brought the money to the apostles, that they might deposit it 
in one common treasury, and from thence supply the several 
exigences of the church. 

But hypocrisy was not unknown among the professors of re- 
ligion even in these primitive times. Ananias, and his wife 
Sapphira, having embraced the doctrines of the Gospel, pre- 
tended to follow the free and generous spirit of these times by 
consecrating and devoting their estate to the honor of God, and 
the necessities of the church. Accordingly they sold their pos- 
sessions, and brought part of the money, and laid it at tne 
apostles' feet; hoping to deceive them, though guided by the 
spirit of Omnipotence. But Peter, at his first coming in, asked 
Ananias, how he could suffer Satan to fill his heart with 
such enormous wickedness, as to think " to deceive the Huly 
Ghost ?" That before it was sold, it was wholly in his own 



LIVES OF THE APOSTLES. 



power, and afterwards the money was entirely at his own dis- 
posal ; so that his action was capable of no other interpretation, 
than that he had not only abused and injured man, but mocked 
the Almighty himself, who he must know was pri^y to his most 
secret thoughts. 

The apostle had no sooner finished, than Ar> mias, to the 
great terror of all that were present, fell down dea s by a stroke 
from heaven. 

Not long after, his wife came in, whom Peter reproved in 
the same manner he had done her husband, adding, that she 
should immediately end her life in the same awful manner: 
upon which she was smitten by the hand of Omnipotence, and 
fell down dead ; sharing with her husband in the punishment, 
as she had before in the heinous crime. This remarkable in- 
stance of severity filled all the converts with fear and trembling, 
and prevented in a great measure, that hypocrisy and dissim- 
ulation, by which others might flatter themselves to deceive the 
church. 

But such instances of severity were very extraordinary : the 
power of the apostles was generally exerted in works of mercy 
and beneficence towards the sons and daughters of affliction. 
They cured all kinds of diseases, and cast out devils ; so that 
they brought the sick into the streets, and laid them upon beds 
and couches, that the shadow at least of Peter, as he passed by, 
might cover some of them ; well knowing a single touch or word, 
from either of the apostles, was sufficient to remove the most in- 
veterate diseases. 



CHAPTER VII. 

Concluding Scenes of St. Peter's Life. 

The Christian doctrine had been propagated hitherto without 
much violence or opposition, in Jerusalem, but now a storm 
commenced with the death of the protomartyr Stephen, nor did 
it end but with the dispersion of the disciples, by which means 
the glad tidings of the Gospel, which had till now been confined 
to Judea, was preached to the Gentile world, and an ancient 
prophecy fulfilled, which says, " Out of Sion shall go forth the 
law, and the word of the law from Jerusalem," Thus does the 
Almighty bring good out of evil, and cause the malicious inten 
tions of the wicked to redound to Ins praise. 



414 



LIVES OF THE APOSTLES. 



The storm, though violent, being at length blown over, the 
church enjoyed a time of calmness and security ; during which 
St. Peter went to visit the churches lately planted in those parts, 
by the disciples whom the persecution had dispersed. And at 
his arrival at Lydda, he miraculously beheld iEneas, whc had 
been afflicted with the palsy, and confined to his bed eight 
years ; but on Peter bidding him arise in the name of Jesus, he 
was immediately restored to perfect health. Nor was the suc- 
cess of his miracles confined to iEneas and his family ; the fame 
of it was blazed through all the neighboring country, and many 
believed in the doctrine of I he Son of God. It was even known 
at Joppa, a sea-port town about six miles from Lydda, and the 
brethren immediately sent for Peter, on the following melan- 
choly occasion : — Tabitha, whose G v eek name was Dorcas, a 
woman venerable for her piety and extensive charity, was lately 
dead, to the great loss of mankind, who loved genuine benevo- 
lence ; especially the poor and afflicted, who were supported by 
her charity. 

At Peter's arrival, he found her dressed for funeral solemni*) 
and surrounded by mournful widows, who showed the coats and 
garments wherewith she had clothed them, the monuments oi 
her liberality. But Peter put them all out, and kneeling down, 
prayed with the utmost fervency ; then turning to the body, he 
commanded her to arise, and taking her by the hand, presented 
her, in perfect health to her friends and others, who were assem- 
bled to pay their last duties to so good a woman. This miracle 
confirmed those who had newly embraced the doctrine of Jesus, 
and converted many more to the faith. After which he staid a 
considerable time at Joppa, lodging in the house of one Simon, 
a tanner. 

Peter, after having finished his visitation to the new planted 
churches, returned to Jerusalem, and was indefatigable in in- 
structing the converts in the religion of Jesus, and preaching 
the glad tidings of salvation to the descendants of Jacob. But 
he did not long continue in this pleasing course : Herod 
Agrippa, in order to ingratiate himself into the favor of the 
Jews, put the apostle James to death, and finding the action was 
highly acceptable to that stiff-necked people, he resolved to 
extend his cruelty to Peter, and accordingly cast him into prison, 
But the churches were incessant in their prayers to God for his 
safety ; and what have mortals to fear, when guarded by the 
hand of Omnipotence ? Herod was persuaded he should soof* 
accomplish his intention, and sacrifice Peter to the insatiable 
crueky of the Jews. 

But the night before this intended execution, a messenger from 
the court of heaven visited the gloomy horrors of the dungeon, 
where he found Peter asleep between his keepers. The angel 



LIVJgS OF THE APOSTLES. 



raised him up, took off his chains, and ordered him to gird on his 
garments, and follow him. Peter obeyed, and having passed 
through the first and second watch, they came to the iron gate 
leading to the city, which opened to them of its own accord. 
The angel also accompanied him through one of the streets, and 
(hen departed from him ; on which Peter came to himself, and 
perceived that it was no vision, but that his great and beloved 
Master had really sent a messenger from above, and released * 
him from prison. He therefore repaired to the bouse of Mary, 
where the church were assembled, and offering up their prayers 
to the throne of grace for his safety. On his knocking at the door, 
a maid who came to let him in, knowing his voice, ran back to 
tell them that Peter was at the door ; which they at first con- 
sidered as the effect of fancy ; but the damsel continuing to affirm 
that it was really true, they concluded it was his angel, or some 
messenger sent from the court of heaven. But, on opening the 
door, they were convinced of their mistake, finding that it was 
really Peter himself, who briefly told them how he was delivered ; 
and desiring them to inform his brethren of his being set at liberty, 
retired to another place. 

In the morning the officers came from Herod to the prison, 
with orders to bring Peter out to the people, who were gathered 
together to behold his execution. But when they came to the 
prison, the keepers informed them that the apostle had made his 
escape ; which so exasperated Herod, that he commanded those 
who were entrusted with the care of the prisoner, to be put to 
death. 

As we have now related the principal transactions of this apos- 
tle, that are founded on Scripture authority, we shall have re- 
course to ancient historians for the residue of his life. 

St. Peter had preached the Gospel in various parts of the 
world, enlarging the kingdom of his great Master, and spread- 
ing the glad tidings of salvation among the inhabitants of various 
countries - and among the rest those of Rome, then the mistress 
of the world. In that capital he is said to have continued 
several years, till the emperor Claudius, taking advantage of 
some seditious tumults raised by the Jews, published an edict 
whereby tney were banished from Rome, and among the rest St. 
Peter, who returned to Jerusalem, and was present at the synod 
already mentioned. But how long he continued in the capital of 
Judea, is uncertain : for we have no account of his transactions 
for many years." This, however, is certain, that he was not 
idle in the service of his great Master ; and Eusebius tells us, 
from Metaphrastus, that he visited several of the western parts, 
and particularly the island of Great Britain; where he con- 
tinued several years, spreading the glad tidings of salvation in 

38 



44C 



LIVES OF THE ATOSTLES. 



these remote parts, and converting the several nations to the 
Christian faith. 

But however this be, whether St. Peter was, or was not, in 
England, it is certain, that towards the latter end of Nero's 
reign he returned to Rome, where he found the minds of the 
people strangely bewildered, and hardened against the doctrines 
of the Gospel, by the sorceries of Simon Magus, who was chas- 
tised by Peter for his wickedness at Samaria. This monster of 
impiety not only opposed the preaching of the apostles* but also 
did all in his power to render them and their doctrine odious to 
the emperor. 

The apostle meeting with Simon at Rome, and finding him 
still pretending to be some great person, even the promised Mes- 
siah, he could not help opposing zealously his presumptuous 
arrogancies. But Simon more incensed by the opposition, offer- 
ed to give the people such an evident demonstration of his being 
what he pretended, that he would place the whole beyond contra- 
diction, by immediately ascending up to heaven. Upon this, by 
the help of some unperceived device, he raised himself from the 
earth, and seemed to be moving towards the regions of heaven. 
St. Peter and St. Paul beholding the delusion, had recourse to 
prayers, and obtained their petitions to the Almighty, namely, that 
the impostor should be soon discovered for the honor of the blessed 
Jesus. Accordingly, he fell headlong to the ground ; by which he 
was so bruised, that he died in a very short time. 

Such was the end of this miserable, this unhappy man ; but 
the news of it no sooner reached the emperor's ears, than he 
vowed revenge, both for the death of his favorite, and the en- 
deavors used by the apostles to " turn mankind from darkness 
unto light, and from the power of Satan unto God." Accord- 
ingly he issued orders for apprehending St. Peter, together 
with his companion St. Paul. St. Ambrose tells us, that when 
the people perceived the danger to which St. Peter was now 
exposed, they prayed him to quit Rome, and repair for a while 
to some secure retreat, that his Life might be preserved for the 
benefit of the church. Peter, with great reluctance, yielded to 
their entreaties, and made his escape by night , but as he passed 
the gate, he was met by a person in the form of his great and 
beloved Master, and on his asking him whither he was going, 
answered, " To Rome, to be crucified a second time which 
Peter taking for a reproof of his cowardice, returned again into 
the city, and was soon after apprehended, and cast, together 
with St. Paul, into the Mamertime prison. Here they were 
confined eight or nine months ; but spent their time in the ex- 
ercise of religion, especially in preaching to the prisoners, and 
those who resorted to them. And during this confinement, it 
is generally thought St. Peter wrote the second epistle to the dis- 



LIVES OF THE APOSTLES 



447 



persed Jews, wherein he endeavors to confirm them in the belief 
and practice of Christianity, and to fortify them against those 
poisonous and pernicious principles and actions, which even then 
began to break in upon the Christian church. 

Nero at last returning from Achaia, entered Rome in triumph ; 
and soon after his arrival, resolved that the apostles should fall as 
victims and sacrifices to his cruelties and revenge. While the fa- 
tal stroke was daily expected, the Christians in Rome were con* 
tinually offering up their prayers to heaven to protect those two 
holy persons. But the Almighty was now willing to put an end 
to their sorrows ; and after sealing the truth they had preached 
with their own blood, to receive them into the regions of eternal 
bliss and happiness, and exchange their crowns of martyrdom for 
crowns of glory. Accordingly they were both condemned by the 
cruel emperor of Rome : and St. Peter, having taken his farewell 
of the brethren, especially of St. Paul, was taken from the prison 
and led to the top of the Vatican mount, near the Tiber, where 
he was sentenced to surrender up his life on the cross. 

At his coining to the place of execution, he begged the favor of 
the officers that he might not be crucified in the common manner, 
but with his head downward ; affirming that he was unworthy to 
suffer in the same posture in which his Lord had suffered before 
nim. This request was accordingly complied with ; and the great 
apostle St. Peter, surrendered up his soul into the hands of his 
great and beneficent Master, who came down from heaven to ran- 
som mankind from destruction, and open for them the gates of the 
heavenly Canaan. 

His body, being taken down from the cross, is said to have been 
embalmed by Mercellimus, the presbyter, after the manner of the 
Jews, and then buried in the Vatican, near the Appian way, two 
miies from Rome. 



448 



LIVES OF THE APOSTLES 



ST. PAUL. 

CHAPTER I. 

Account of this Apostle, from his Birth till his Conversion to the 
Christian Faith. 

This great apostle of the Gentiles, was a descendant from the 
ancient stock of Abraham. He belonged to the tribe of Benja- 
min, the youngest son of Jacob. Tarsus, the place of his nativ- 
ity, was the metropolis of Ciiicia, and situated about three hun- 
dred miles distant from Jerusalem : it was exceedingly rich and 
populous, and a Roman municipium, or free corporation,,in vested 
with the privileges of Rome, by the two first emperors, as a re- 
ward for the citizens' firm adherence to the Caesars, in the rebell- 
ion of Crassus. St. Paul was therefore born a Roman citizen, 
and he often pleads this privilege on his trials. 

It was common for the inhabitants of Tarsus to send their chil- 
dren into other cities for learning and improvement ; especially 
to Jerusalem, where they were so numerous, that they had a 
synagogue of their own, called the synagogue of the Cilicians. 
To this capital our apostle was also sent, and brought up at the 
school of that eminent rabbi, Gamaliel, in the most exact know- 
ledge of the law of Moses. Nor did he fail to profit by the in- 
structions of that great master ; for he so diligently conformed 
himself to precepts, that, without boasting, he asserts of himself, 
that touching the righteousness of the law he was blameless, and 
defied even his enemies to allege any thing to the contrary, even 
in. his youth. He joined himself to the sect of the Pharisees, 
the most strict order -of the Jewish religion, but at the same time, 
the proudest, and the greatest enemies to Christ and his holy re- 
ligion. 

With regard to his double capacity, of Jewish extraction and 
Roman freedom, he had two names, Saul and Paul ; the former 
Hebrew, and the latter Latin. We must also consider his trade 
of tent-making as a pari; of his education ; it being a constant 
practice of the Jews to bring up their children to some honest 
calling, that in case of necessity, they might provide for them- 
selves by the labor of their own hands. 

Saul having obtained a thorough knowledge of the sciences 
cultivated by the Jews, and being naturally of a very hot and 
fiery temper, became a great champion of the law of Moses, and 
the tradition of the eiders, which he considered as zeal for God 




" And suddenly there shined round about him a light from heaven : And he 
fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecu- 
testthoume?" — Acts ix. 3, 4. 



LIVES OF THE AfOSTLES 



449 



This rendered hitn impatient of all opposition to the doctrines 
and tenets he had imbibed, and a vehement blasphemer and per- 
secutor of the Christians, who were commonly reputed the ene- 
mies and destroyers of the Jewish economy. 

The first action we find him engaged in, was the disputation 
he and his countrymen had with the martyr Stephen, with re- 
gard to the Messiah. The Christian was too hard for them in 
the dispute : but they were too powerful for him in their civil in- 
terests : for being enraged at his convincing arguments, they, 
carried him before the high-priest, who by false accusations con- 
demned him to death. How far Saul was concerned in this cruei 
action, is impossible to say ; all we know, is, that he " kept the 
raiment of them that slew him." 

The storm of persecution against, the church being thus be- 
gun, it increased prodigiously, and the poor Christians of Jeru- 
salem were miserably harassed and dispersed. In this persecu- 
tion our apostle was a principal agent, searching all the adjacent 
parts for the afflicted saints, beating some in the synagogue, in- 
flicting other cruelties, confining some in prison, and procuring 
others to be put to death. 

Nor could Jerusalem and the adjacent parts confine his fiery 
zeal : he applied to the Sanhedrim, and procured a commission 
from that court to extend his persecution to Damascus. How 
infernally insatiable is the fury of a misguided zeal ! How rest- 
less and unwearied in its designs of cruelty ! It had already 
sufficiently harassed the poor Christians at Jerusalem ; but not 
content with this, it persecuted them even unto strange cities, even 
to Damascus itself, whither many of them had fled for shelter, re- 
solving to bring them back to Jerusalem, in order to their pun- 
ishment and execution. 

But it was the will of Providence he should be employed in 
a work of a very different nature ; and accordingly, he was 
stopped in his journey. For as he was travelling between Jeru- 
salem and Damascus, to execute the commission of the Jewish 
Sanhedrim, a refulgent light, far exceeding the brightness of the 
sun, darted upon him ; at which both he and his companions 
were terribly amazed and confounded, and immediately fell pros- 
trate on the ground. While they lay in this state, a voice was 
heard, in the Hebrew language, saying, " Saul, Saul, why per- 
secutest thou mef To which Saul replied, "Who art thou, 
Lord ?" And was immediately answered, " I am Jesus, whom 
thou persecutest : It is hard for thee to kick against the pricks." 
As if the blessed Jesus had said, " All thy attempts to extirpate 
the faith in me will prove abortive ; and like kicking against the 
spikes, wound and torment thyself." 

Saul was sufficiently convinced of his folly in having acted 
against Jesus, whom he was now assured to be the true Messiah, 

38* 



450 



LIVES OF THE APOSTLES 



and asked, " Lord, what wilt thou have me to do ?" On which 
the blessed Jesus replied, " Arise, and go into the city, and it 
shall be told thee what thou must do." 

The company which were with him heard the voice, but did 
not see the person who spake from heaven. In all probability 
they were ignorant of the Hebrew language, and therefore only 
heard a confused sound ; for the apostle himself tells, that " they 
heard not the voice of him that spake ;" that is, they did not un- 
derstand what was spoken. 

The apostle now arose from the earth, but found himself de 
prived of sight : the resplendent brightness of the vision being 
too intense for mortal eyes to behold. His companions, there- 
fore, led him by the hand to the city of Damascus, where he en- 
tered the house of Judas, and remained there three days without 
sight, nor did he eat or drink, but spent his time in prayer to the 
Almighty, beseeching him to pardon the sins of his ignorance, 
and blinded zeal. 

In the mean time our blessed Saviour appeared in a vision 
to Ananias, a very devout and religious man, highly esteemed 
by all the inhabitants of Damascus. " And the Lord said unto 
him, Arise, and go into the street, which is called Straight, and 
inquire in the house of Judas, for one called Saul, of Tarsus, for 
behold he prayeth, and hath seen in a vision a man named An- 
anias, coming in and putting his hand on him, that he might re- 
ceive his sight." 

Ananias, who was ever ready to obey the commands of the 
Most High, startled at the name, having heard of the bloody 
practices of Saul at Jerusalem, and what commission he was 
now come to execute in Damascus. He, therefore, suspected 
that his conversion was nothing more than a snare artfully laid 
by him against the Christians. But our blessed Saviour soon 
removed his apprehensions, by teliing him that his suspicions 
were entirely destitute of foundation ; and that he had now taken 
him, as a chosen vessel, to preach the Gospel both to the 
Jews and Gentiles, and even before the greatest monarchs of 
the earth. " Go thy way," said he, " for he is a chosen vessel 
unto me, to bear my name before the Gentiles, and the kings, and 
the children of Israel." At the same time he acquainted^ him 
with the great persecutions he should undergo for the sake of the 
Gospel : " For I will shew him how great things he must suffer 
for my name's sake." 

This quieted the fears of Ananias, who immediately obeyed 
the heavenly vision, repaired to the house of Judas, and, laying 
uis hands upon Saul, addressed him in words to this effect : — • 
u That Jesus," said he, " who appeared to thee in the way, 
hath sent me to restore thy sight, and by the infusion of his 
Bpirit to give thee the knowledge of those truths which thou 



LIVES OF THE. APOSTLES. 



hast blindly and ignorantly persecuted ; but who is now willing 
to receive thee by baptism into his church, and make thee a mem- 
ber of his body." 

This speech was no sooner pronounced, than there fell from 
his eyes thick films, resembling scales, and he received his sight: 
and after baptism, conversed with the Christians at Damas- 
cus. Nor did he only converse with them, he also, to the 
great astonishment of the whole church, preached the Gospel 
to those Christians he came with an intention to destroy, at the 
same time boldly asserting, " that Jesus was the Christ, the Son 
of God;" and proving it to the Jews, with such demonstrative 
evidence, that they were confounded, and found it impossible to 
answer him, 



CHAPTER II. 

Continuation of the Life of St. Paul, from the time of his Con- 
version, till the Council was held at Jerusalem. 

The miraculous convert, at the instance of the divine com- 
mand, retired into Arabia Petrsea, where they received a full 
revelation of all the mysteries of Christianity; for he himself 
declares, that he conversed not with flesh and blood. Having 
preached in several parts of that country some time, he returned 
again to Damascus, applying himself, with the utmost assiduity, 
to the great work of the ministry, frequenting the synagogues 
tLcre, powerfully confuting the objections commonly made by 
the descendants of Jacob against Jesus of Nazareth, and convert- 
ing great numbers of Jews and Gentiles. 

He was, indeed, remarkably zealous in his preaching, and 
blessed with a very extraordinary method of reasoning, whereby 
he proved the fundamental points of Christianity, beyond excep- 
tion. This irritated the Jews to the highest degree ; and at 
length, after two or three years' continuance in those parts, thjy 
found means to prevail on the governor of Damascus to have 
him put to death. But they knew it would be difficult to take 
him, as he had so many friends in the city ; they therefore kept 
themselves in a continual watch, searched all the houses where 
they supposed he might conceal himself, and also obtained a 
guard from the governor to observe the gates, in order to prevent 
his escaping from them. 

In this distress his Christian friends were far from deserting 
him : they tried every method that offered, to procure Ins escape? 



452 



LIVES OF THE APOSTLES. 



but finding it impossible for him to pass through either of the 
gates of the city, they let him down from one of their houses, 
through a window, in a basket over the wall, by which means 
the cruel designs of his enemies were rendered abortive. 

Having thus escaped from his malicious persecutors, he re- 
paired to Jerusalem, and, on his arrival, addressed himself to 
the church. But they, knowing well the former temper and 
principles of this great persecutor, shunned his company, till 
Barnabas brought him to Peter, who was not yet cast into pri- 
son, and to James, bishop of Jerusalem, informing them of his 
marvellous conversion, and that he had preached the Gospel 
with the greatest boldness in the synagogues of Damascus ; upon 
which they gladly received him, and familiarly entertained him 
fifteen days. 

During this interval, he was remarkably assiduous in preach- 
ing the Gospel of the Son of God, and confuting the Hellenist 
Jews with the greatest courage and resolution. But snares 
were laid for him, as malice can as easily cease to be, as to 
remain inactive. Being warned by God in a vision, that his 
testimony would not be received at Jerusalem, he thought pro- 
per to depart, and preach the Gospel to the Gentiles. Accord- 
ingly, being conducted by his brethren to Csesarea Philippi, he 
set sail for Tarsus, his native city : from whence he was soon 
after brought bv Barnabas, to Antioch, to assist him in propaga- 
ting Christianity in that city. 

In this employment he spent one whole year, and had the 
satisfaction of seeing the gospel nourish in a very remarkable 
manner. 

It was in this city that the disciples first acquired the name of 
Christians, before which they were styled Nazarenes ; but this 
appellation soon prevailed all over the world ; and the latter was 
in a few ages almost entirely forgotten. 

The first place visited by Barnabas and Saul was Selucia, 
where they did not continue long, but sailed for Cyprus ; and at 
Sal-amis, a great city in that island, they preached in the syna- 
gogue of the Jews. From thence they removed to Phaos, the 
residence of Sergius Paulus, the proconsul of the island, a man 
of great wisdom and prudence, but miserably seduced by the 
wicked artifices of " Bar- Jesus," a Jewish impostor, who styled 
himself Elymas, or the magician, vehemently opposed the apos- 
tles, and kept the proconsul from embracing the faith. 

The proconsul, however, called for the apostles, who after 
severely checking Elymas for his malicious opposition to the 
truth, told him the divine vengeance was now ready to seize 
upon him ; and immediately he was deprived of his sight The 
vengeance of the Almighty was remarkably displayed in this 



LIVES OF THE APOSTLES. 



453 



punishment, by depriving him of his bodily eyes, who had so 
wilfully and maliciously shut those of his mind against the light 
of the Gospel, and also endeavored to keep others in darkness 
and ignorance. This miracle convinced the proconsul of the 
truth of the doctrines taught by the apostles, and made him a 
convert to the faith. 

St. Paul, after this remarkable success in Cyprus, repaired to 
Fhrygia, in Pamphilia, and taking another with him, in the room 
of Mark, who was gone to Jerusalem, travelled to Antioch, the 
metropolis of Pisidia. 

Soon after their arrival, they entered the synagogue of the 
Jews, on the sabbath day, and after the reading of the law, Paul, 
being invited by the rulers of the synagogue, delivered an ad- 
dress so powerful, that it obtained from the converted Jews a re- 
quest that it should again be delivered the ensuing sabbath: 
when almost the whole city flocked to hear the apostle ; at which 
the Jews were filled with envy, and contradicted Paul, uttered 
many blasphemous expressions against the name of Jesus of Naz- 
areth. But their opposition could not daunt the apostles, who 
boldly declared, that our blessed Saviour had charged them to 
preach the Gospel first to the Jews, but as they so obstinately re- 
jected it, they were now Jo address themselves to the Gentiles ; 
who hearing this, rejoiced exceedingly, magnifying the works of 
the Almighty, and many of them embraced the doctrines of the 
Gospel. 

This increased the malice and fury of the Jew r s, who by false 
and artful insinuation, prevailed on some of the more bigoted and 
honorable women to bring over their husbands to their party ; 
by which means Paul and Barnabas were driven out of the city. 
A t, which the apostles departed, shaking off the dust from their 
feet as a testimony of the sense they had of the ingratitude and 
infidelity of the Jews. 

From Antioch they went to Iconium, the metropolis of Lycao- 
nia, a province of the lesser Asia, where they entered int» the 
synagogue of the Jews, notwithstanding the ill-treatment they 
had met from the Jews in other places. 

Among the converts at Lystra, w 7 as a man who had been lame 
from his mother's womb, and never had walked. But Paul, 
perceiving that he had faith to be saved, thought propei to add 
the cure of the body to that of the soul, knowing that it would 
not only be beneficial to him, but to all the rest of the believers, 
by confirming their faith. And that the miracle might be 
wrought in the most conspicuous manner, he, in the midst of the 
congregation, said, in an audible voice, to the man, ".Stand up- 
right on thy feet." And the words were no sooner pronounced, 
than his strength was at once restored, and he leaped up and 
walked. 



454 



LIVES OF THE APOSTLES - 



The apostles indefatigably persevered in the execution of their 
important commission, declaring wherever they went, the glad 
tidings of salvation, through repentance unto life, and faith in 
the Lord Jesus Christ. But the malice of the Jews still pursued 
them ; for some of these bigoted Israelites coming from Antioch 
and Iconium, exasperated and stirred up the multitude ; so that 
those very persons who could hardly be restrained from offering 
sacrifice to them, now used them like slaves, stoned them in so 
cruel a manner that Paul was thought to be dead ; and as such 
they dragged him out of the city : but while the Christians of 
Lystra were attending on his body, probably in order to carry 
him to the grave, he arose, and returned with them into the city, 
and the next day departed with Barnabas to Derbe, where they 
preached the Gospel, and converted many ; no danger being able 
to terrify them from the work of the ministry, and publishing the 
glad tidings of salvation in every place. 

They did not, however, long continue at Derbe, but returned 
to Lystra, Iconium, Antioch, and Pisidia, confirming the Chris- 
tians in those places in the faith, earnestly persuading them to 
persevere, and not to be discouraged with those troubles and per- 
secutions, which they must expect would attend the profession 
of the Gospel. And that the affairs of the church might be con- 
ducted with more regularity, they ordained elders and pastors, to 
teach, to instruct, and to watch over them ; and then left them to 
the protection of the Almighty, to whose care they recommended 
them by prayer and fasting. 

After leaving x\ntioch, they passed through Pisidia, and came 
to Pamphilia ; and after preaching the Gospel at Perga, they went 
dowm to Attalia. 

Having thus finished the circuit of their ministry, they returned 
back to Antioch in Syria, from whence they at first departed. 
Here they summoned the church, and gave them an account ol 
their ministry, the success it had met in different parts, and how 
great a door had thus been opened for the conversion of the Gen- 
tile world. 



CHAPTER III. 

Transactions of this great Apostle, from the time of the Synod at 
Jerusalem, till his preaching at Athens 

The controversy concerning the observation of Jewish cere- 
monies in the Christian church, being decided in favor of St. 



LIVES OF THE APOSTLES, 



455 



Paul, lie and his companions returned back to Antioch ; and 
soon after Peter himself came down. On reading the decretal 
epistle in the church, the converts conversed freely and inoffen- 
sively with the Gentiles, till some of the Jews coming thither from 
Jerusalem, Peter withdrew his conversation, as if it had been a 
thing unwarrantable and unlawful. By such a strange method 
of proceeding, the minds of many were dissatisfied, and their con- 
sciences very uneasy. St. Paul with the greatest concern ob- 
served it, and publicly rebuked Peter, with that sharpness and 
severity his unwarrantable practice deserved. 

Soon after this dispute, Paul and Barnabas resolved to visit 
the churches they had planted among the Gentiles, and Barnabas 
was desirous of taking w T ith them his cousin Mark : but this Paul 
strenuously opposed, as he had left them in their former journey. 
This trifling dispute arose to such a height, that these two great 
apostles and fellow-laborers in the Gopsel parted ; Barnabas 
taking Mark with him, repaired to Cyprus, his natife country, 
and Paul having made choice of Silas, and recommended the suc- 
cess of his undertaking to the care of Divine Providence, set for- 
ward on his intended journey. 

They first visited the churches of Syria and Cilicia, confirm- 
ing the people in the faith by their instructions and exhorta- 
tions. Hence they sailed to Crete, where Paul preached the 
Gospel, and constituted Titus to be the first bishop and pastor 
of the island, leaving him to settle those affairs of the church, 
which time would not permit the apostle to settle himself. From 
hence Paul and Silas returned back to Cilicia, and came to 
Lystra, where they found Timothy, whose father was a Greek, 
but his mother a Jewish convert, and by her he had been 
brought up under all the advantages of a pious and religious 
education, especially with regard to the Holy Scriptures, which 
he had studied with the greatest assiduity and success. This 
person St. Paul designed for the companion of his travels, and 
a special instrument in the ministry of the Gospel. But know- 
ing that his being uncircumcised would prove a stumbling block 
to the Jews, he caused him to be circumcised ; being willing, in 
lawful and indifferent matters, to conform himself to the tem- 
pers and apprehensions of men, in order to save their souis. In 
this instance the apostle evinced much prudence, well knowing 
that inveterate prejudices in religious matters are not easily 
overcome : for which reason he is said to become all things to 
all men. 

Every thing being ready for their journey, St. Paul and his 
companions departed from Lystra, passed through Phrygia, 
and the country of Galatia, where the apostle was entertained 
with the greatest kindness and veneration, the people looking 
upon him as an angel sent immediately from heaven ; and being 



45G 



LIVES OP THE APOSTLES. 



by revelation forbidden to go into Asia, be was commanded 
by a second vision to repair to Macedonia, to preach the Gos- 
pel. Accordingly our Apostle prepared to pass from Asia into 
Europe. 

Here St. Luke joined them, and became, ever after, the in- 
separable companion of St. Paul, who being desirous of finding 
the speediest passage into Macedonia, took ship with his com- 
panions, Silas, Luke and Timothy, and came to Samothra^ia, 
an island in the Mgmn Sea, not far from Thrace ; and the 
next day he went to Neapolis, a port of Macedonia. Leaving 
Neapolis, they repaired to Philippi, the metropolis of that part 
of Macedonia, and a Roman colony, where they stayed some 
days. 

In this city, Paul, according to his constant practice, preach- 
ed in a proseucha, or oratory of the Jews, which stood by the 
river side, at some distance from the city, and was much fre- 
quented by the devout women of their religion, who met there 
to pray and hear the law. And after several days, as they were 
repairing to the same place of devotion, there met them a dam- 
sel who possessed a spirit- of divination, by whom her masters 
acquired very great advantage. This woman followed Paul 
and his companions, crying out, " These men are the servants 
of the most high God, which shew unto us the way of salva- 
tion !" Paul, at first, took no notice of her, not being willing to 
multiply miracles without necessity. But when he saw her fol- 
lowing them several days together, he began to be troubled, and 
commanded the spirit, in the name of Jesus, to come out of her. 
The evil spirit with reluctance obeyed, and left the damsel that 
very instant. 

This miraculous cure proving a great loss to her masters, 
who acquired large gains from her soothsaying, they were filled 
with envy and malice against the apostles ; and by their instiga- 
tion, the multitude arose, and seized upon Paul and his com- 
panions, hurried them before the magistrates and governors of 
the colony ; accusing them of introducing many innovations 
which were prejudicial to the state, and unlawful for them to 
comply with as being Romans. 

The magistrates being concerned for the tranquillity of the 
state, and jealous of all disturbances, were very forward to pumsh 
the offenders, against whom great numbers of the multitude testi- 
fied; and therefore commanded the officers to strip them, and 
scourge them severely. 

This was accordingly executed ; after which the apostles 
were committed to close custody, the gaoler receiving more than 
ordinary charge to keep them safely ; and he accordingly thrust 
them into the inner prison, and made their feet fast in the stocks 
But the most obscure dungeon, or the pitchy mantle of the 



LIVES OF THE APOSTLES. 



45? 



night, cannot intercept the beams of divine joy and comfort 
from the souls of pious men. Their minds were all serenity; 
and at midnight they prayed and sang praises so loud, that they 
were heard in every part of the prison. Nor were their prayers 
offered to the throne of grace in vain : an earthquake shook the 
foundations of the prison, opened the doors, loosed the chains, 
and set the prisoners at liberty. 

This convulsion of nature roused the gaoler from his sleep j 
and concluding from what he saw, that ail his prisoners were 
escaped, he was going to put a period to his life ; but Paul ob- 
serving him, hastily cried. " Do thyself no harm, for we are al! 
here." The keeper was now as greatly surprised at the good* 
ness of the apostles, as he was before terrified at the thoughts 
of their escape : and calling for a light, he came immediately into 
the presence of the apostles, fell down at their feet, and took them 
from the dungeon, brought them to his own house, washed their 
stripes, and begged of them to instruct him in the knowledge of 
that God, who was so mighty to save. 

St. Paul readily granted his request, and replied, That, if 
he believed in Jesus Christ, he might be saved with his whole 
house ; accordingly, the gaoler, with all his family, were after a 
competent instruction, baptized, and received as members of the 
church of Christ. 

As soon as it was day, the magistrates either hearing what 
had happened, or reflecting on what they had done as too harsh 
and unjustifiable, sent their sergeant to the gaoler, with orders 
to discharge the apostles. The gaoler joyfully delivered the 
message, and bid them " depart in peace ;" but Paul, that he 
might make the magistrates sensible what injury they had done 
them, and how unjustly they had punished them, without exam- 
ination, or trial, sent them word, that, as they thought proper to 
scourge and imprison Romans, contrary to the laws of the em- 
pire, he expected they should come themselves and make them 
some satisfaction. 

The magistrates were terrified at this message ; well know- 
ing now dangerous it was to provoke the formidable power of 
the Romans, who never suffered any freeman to be beaten un- 
condemn ned ; they came therefore to the prison, and very sub- 
missively entreated the apostles to depart without any further 
disturbance. 

This small recompense for the cruel usage they had received 
was accepted by the meek followers of the blessed Jesus ; tb*.y 
left the prison, and retired to the house of Lydia, where tb^y 
comforted their brethren with an account of their deliverance 
and departed ; having laid the foundation of a very eminent 
church, as it appears from St. Paul's Epistle to the Philip- 
pians. 

39 



458 



LIVES OF THE APOSTLES. 



Leaving Philippi, Paul and his companions continued theii 
journey towards the west, till they came to Thessalonica, the 
metropolis of Macedonia, abouj a hundred and twenty miles 
from Philippi. On his arrival at Thessalonica, Paul according 
to his custom, went into the synagogue of the Jews, and preach- 
ed unto his countrymen. His doctrine, however, was strenuous- 
ly opposed by the Jews, who would not allow Jesus to be the 
Jkessiah, because of his ignominious death. 

During the stay of the apostles at Thessalonica, they lodged 
in the house of a certain Christian named Jason, who entertain- 
ed them very courteously. But the Jews would not suffer the 
apostles to continue at rest. They refused to embrace the Gos- 
pel themselves, and therefore envied its success, and determined 
to oppose its progress. Accordingly, they gathered together a 
great number of lewd and wicked wretches, who beset the house 
of Jason, intending to take Paul, and deliver him up to an in- 
censed multitude. But in this they were disappointed ; Paul 
and Silas being removed from thence by the Christians, and con- 
cealed in some other part of the city, and finally sent away by 
night to Beraea, a city about fifty miles south of Thessalonica, 
but out of the power of their enemies. Here also Paul's great 
love for his countrymen, the Jews, and his earnest desire of their 
salvation, excited him to preach to them in particular ; accord- 
ingly, he entered into their synagogue, and explained the Gos- 
pel unto them, proving, out of the Scriptures of the Old Tes- 
tament, the truth of the doctrines he advanced. These Jews 
were of a more ingenuous and candid temper than those ot 
Thessalonica ; and as they heard him with great reverence and 
attention, expound and apply the Scriptures, so they searched 
diligently, whether his proofs were proper and pertinent, and 
consonant to the sense of the texts he referred to : and having 
found every thing to be agreeable to what Paul had advanced, 
many of them believed ; and several Gentiles, following their ex- 
ample, became obedient to the faith, among whom were several 
women of quality. The news of this remarkable success was 
carried to Thessalonica, and greatly incensed the inveterate ene- 
mies of the Gospel there, who accordingly repaired to Beraea, 
and raised tumults against the apostle : so that Paul, to avoid 
their fury, was forced to leave the town ; but Silas and Timothy, 
either less known or less envied, continued still there. 

Paul leaving Beraea, under the conduct of certain guides, it 
was said to be designed to retire by sea out of Greece, that his 
restless enemies might cease their persecution ; but the guides, 
according to Paul's order, brought him to Athens, and left him 
there after receiving from him an order for Silas and Timotheus 
to repair to him as soon as possible. 



LIVES OP THE APOSTLES. 



450 



While St. Paul continued at Athens, expecting the arrival of 
Silas and Timothy, he walked up and down, to take a more 
accurate survey of the city, which he found miserably ovenun 
with superstition and idolatry. 

Their superstitious practices grieved the spirit of the apostle ; 
— accordingly, he exerted all his strength for their conversion ; 
lie disputed on the sabbath-days in the synagogues of the Jews, 
and at other times took all opportunities of preaching to tne 
Athenians the coming of the Messiah to save the world. 

This doctrine was equally new and strange to the Athenians; 
and though they did not persecute him as the Jews did, yet his 
^reaching Jesus was considered by the Epicurean and Stoic 
philosophers as a fabulous legend, and by the more sober part 
as a discovery of some new gods, which they had not yet placed 
in their temples : and though they were not unwilling to receive 
any new deities, yet as the Areopagus, the supreme court of the 
city, was to judge of all gods, to whom public worship might be 
allowed, they brought him before those judges, to give an ac- 
count of his doctrine. 

Paul being placed before the judges of this high assembly, 
readily gave them an account of his doctrine, in a grave and 
elegant speech; wherein he did not tell them they were horrible 
and gross idolaters, lest they should offend them, and thereby 
prevent them from listening to his reasons : but, having com- 
mended them for their religious dispositions, he took occasion, 
from the altar inscribed to the " unknown God," to make a 
proper defence of his doctrine. " I endeavor," said he, " only 
to explain that altar to you, and manifest the nature of that 
God whom ye ignorantly worship. The true God is he that 
made the world and all things therein ; and who being Lord 
of all, dwells not in temples made with hands, nor is to be wor- 
shipped in lifeless idols. As he is the Creator of all things, he 
cannot be Confined to the workmanship of man, whether tem- 
ples or statues ; nor stand in need of sacrifices, since he is the 
fountain of life to all things. He made from one common ori- 
ginal, the whole race of mankind, and hath wisely determined 
their dependence on him, that they might be obliged to seek 
after him and serve him. A truth perceivable in the darkest 
state of ignorance, and acknowledged by one of your own poets* 
If this be the nature of God, it is surely the highest absurdity 
to represent him by an image or similitude. The divine pa- 
tience hath been too much exercised already with such gross 
abuses in religion, but now expects a thorough reformation, 
having sent his son Jesus Christ to make him known to the 
world, and at the same time to inform them that he hath ap 
pointed a day of general judgment, when the religion of man- 
kind shall be tried by the test of the Gospel, before his only 



ftGO 



LIVES OP THE APOSTLES. 



begotten Son, who is appointed sole judge of the quick and 
dead, and whose commission to that high office hath been ratified 
by the Almighty, in raising him from the dead." 

On his mentioning the resurrection, some of the philosophers 
mocked and derided him ; others, more modest, but not satisfied 
with the proofs he had given, gravely answered, " We would 
hear thee again of this matter." After which Paul departed 
from the Court; but not* without some success: for a few of his 
auditors believed and attended his instructions. 

Thus boldly did this intrepid servant and soldier of Jesus 
Christ assert the cause of his divine Master, among the great, 
the wise, and the learned, and reason with great persuasion and 
eloquence on the nature of God, and the manner in which he has 
commanded his creatures to worship him, even in spirit and in 
truth. 



CHAPTER IV. 

Success of St. PauVs Ministry at Corinth and Ephesus 

During St. Paul's stay at Athens, Timothy, according to the 
order he had received, came to him, out of Macedonia, and 
brought an account that .the Christians at Thessalonica were 
under persecution from their fellow-citizens, ever since his de- 
parture ; at which St. Paul was greatly concerned, and at first 
inclined to visit them in person, to confirm them in the faith they 
had embraced ; but being hindered by the enemies of the Gos- 
pel, he sent Timothy to comfort them, and put them in mind of 
what they had at first heard, namely, that persecution would be 
the constant attendant on their profession. 

On Timothy's departure, St. Paul lef> /Ithens. and travelled 
to Corinth, a very populous place, and famous fonts trade. 

After some stay at Corinth, the apostle was joined by Silas 
and Timothy, and disputed frequently in the synagogue, reason- 
ing and proving, that Jesus was the true Messiah. 

Duiing his stay at Corinth, he wrote his second Epistle to 
the Thessalonians, to supply his absence. In this epistle he 
again endeavors to confirm their minds in the truth of the Gos- 
pel, and prevent their being shaken with those troubles which 
the wicked and unbelieving Jews would be continually raising 
against them. 

St. Paul, on his leaving the church at Corinth, took ship at 
Cenchrea, the port cf Corinth, for Syria, taking with him 



PAUL PREACHING AT ATHENS. 

page 459. 




♦'Then Paul stood in the midst of Mars Hill, and said, ye men of Athens, 
I perceive that in all things ye are too superstitious. For as I passed by and 
beheld your devotions, I found an altar with this inscription, TO THE UN- 
KNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto 
you."— Acts xvii. 22, 23. 



LIVES OF THE APOSTLES. 



401 



Aquila and Priscilla; and on his arrival at Ephesus, he preach- 
ed awhile in the synagogue of the Jews, promising to return to 
them, after keeping the passover at Jerusalem. Accordingly, 
he again look ship, and landed at Ccesarea, and from thence 
travelled to Jerusalem, where he kept the feast, visited the 
church, and then repaired to Antioch. Here he staid some 
time, and then traversed the countries of Galatia and Phrygia, 
confirming the newly converted Christians, till he came to 
Ephesus, where he fixed his abode for three years, bringing 
with him Gaius of Derbe, Aristarchus, a native of Thessalonica, 
Tiniotheus and Erastus of Corinth, and Titus. The first thing 
he did after his arrival, was to examine certain disciples, 
" Whether they had received the Holy Ghost since they believ- 
ed V To which they answered, " that the doctrine they had re- 
ceived promised nothing of that nature, nor had they ever heard 
that such an extraordinary spirit had of late been bestowed upon 
the church." 

This answer surprised the apostle, who asked them, in what 
name they had been baptized ; since in the Christian form, the 
name of the Holy Ghost was always expressed ? They replied 
that they had only received John's baptism ; upon which the 
apostle informed them, that though John's baptism commanded 
nothing but repentance, yet it tacitly implied the whole doctrine 
of Christ and the Holy Ghost. When they heard this, they 
were baptized according to the form prescribed by Christ him- 
self, that is, in the name of the Father, of the Son, and of the 
Holy Ghost ; and after the apostle had prayed, and layed his 
hands upon them, they received the gifts of tongues, and other 
miraculous powers. 

After this, he entered into the Jewish synagogues, where, for 
the first three months, he contended and disputed with the Jews, 
endeavoring, with great earnestness and resolution, to convince 
them of the truth of the Christian religion. But when, instead 
of success, he met with nothing but obstinacy and infidelity, he 
left the synagogue, and taking those with him whom he had 
converted, instructed them and others who resorted to him, in 
the school of one Tyrannus, a place where scholars used to be 
instructed. In this manner he continued to preach the Gospel 
two whole years ; by which means the Jews and Proselytes had 
an opportunity of hearing the glad tidings of salvation ; and be- 
cause miracles are the clearest evidence of a divine commission, 
the Almighty was pleased to testify the doctrine which St. Paul 
delivered by amazing and miraculous operations, many of which 
were of a peculiar and extraordinary nature ; for he not only 
healed those that came to him, but if napkins or handkerchiefs 
were only touched by him, and applied to the sick, their disea- 

39* 



462 



LIVES OF THE APOSTLES. 



ses immediately vanished, and the evil spirits departed out of 
those that were possessed by them. 

About this time the apostle wrote his Epistle to the Galatians ; 
for he had heard that, since his departure, corrupt opinions had 
crept in among them, with regard to the necessity of observing 
the lega 1 rites. 



CHAPTER V. 

Transactions of St. Paul, during the farther progress of his 
Ministry, to the time of his arraignment before Felix. 

Soon after the great tumult at Ephesus, about the goddess 
Diana, Paul called the Christians together, and took his leave 
of them with the utmost tender expressions of love and affection. 
He had now spent almost three years at Ephesus, and founded 
there a very considerable church, of which he had ordained 
Timothy the first bishop. He first travelled about two hundred 
miles northward, to Troas, before he took ship, expecting to 
meet Titus there. But missing him, he proceeded on his voy- 
age to Macedonia. 

On his arrival there, he preached the Gospel in several places, 
even as far as Illyricum, now called Sclavonia. During this 
journey he met w T ith many troubles and dangers, " without were 
fightings, and within were fears ;" but God, who comforteth those 
that are cast down, revived his spirits by the arrival of Titus, 
who gave him a pleasing account of the good effects his epistle 
had produced at Corinth. 

During the stay of Titus in Macedonia, Paul w r rote his Sec- 
ond Epistle to the Corinthians, and sent it to them by Titus and 
Luke. 

About this time also he wrote his first Epistle to Timothy, 
whom he left at Ephesus. 

During his stay in Greece, he went to Corinth, where he 
wrote his famous Epistle to the Romans, which he sent by 
Phoebe, a deaconess of the church of Cenchrea, near Corinth. 
His principal intention in this epistle is, fully to state and deter- 
mine the great controversy between the Jews and Gentiles, with 
regard to the obligations of the rites and ceremonies of the Jew 
ish law, and those principal and material points of doctrine de- 
pending upon it, namely. Christian liberty, the use of indiffer- 
ent things, and the like. And, which is the chief intention Oi 
all relig'on, instructs them, and presses them, to perform the 



LIVES OP THE APOSTLES. 



4G3 



duties of a holy and pious life, such as the Christian doctrine 
naturally recommends. 

St. Paul being now determined to return into Syria, in order 
to convev the contributions to the brethren at Jerusalem, set out 
on his journey ; but being informed that the Jews had formed a 
design of killing and robbing him by the way, he returned back 
into Macedonia, and came to Philippi, from whence he went to 
Troas, where he staid seven days. Here he preached to them 
on the Lord's day, and continued his discourse till midnight, being 
himself to depart in the morning. 

How indefatigable was the industry of this great apostle ! 
How closely did he tread in the steps of his great Master, who 
" went about doing good !" He preached, and wrought mira- 
cles, wherever he came. As a master-builder, he either laid a 
foundation, or raised the superstructure. He was " instant, in 
season and out of season," and spared no pains to assist the souls 
of men. 

The night being thus spent in holy exercises, St. Paul took 
his leave of the brethren in the morning, travelling on foot tc 
Assos, a sea-port town, whither he had before sent his compan- 
ions by sea. From thence they sailed to Mytilene, a city in 
the Isle of Lesbos. They next sailed from thence, and came 
over against Chios, and the day following landed at Trogylli- 
um, a promontory of Ionia, near Samos. The next day they 
came to Miletus, not putting in at Ephesus, because the apos- 
tle was resolved, if possible, to be at Jerusalem on the day of 
Pentecost. 

On his arrival at Miletus, he sent to Ephesus, to summon the 
elders of the church ; and, on their coming, reminded them of 
the manner in which he had conversed among them, how faith- 
fully and affectionately he had discharged the offices of his 
ministry, and how incessantly he had labored for the good of 
the souls of men : adding, that he had never failed to acquaint 
them, both in public and private, with whatever might be useful 
and profitable to them ; urging both the Jews and Gentiles to 
repentance, and reformation of life, and a hearty perseverance 
in the faith of Christ: that he was now going up to Jerusalem, 
where he was ignorant of what might befall him, except what 
had been foretold him by those who were endued with the pro- 
phetical gifts of the Holy Ghost: namely, that afflictions and 
imprisonment would attend him ; but that this gave him jio con- 
cern, being willing to lay down his life whenever the Gospel re- 
quired it, and fully determined to serve faithfully his great Lora 
and Master. 

St. Paul having finished his discourse, he kreeled down, and 
ued with them in prayer ; and they all melted into tears, and, 
s »he greatest expressions of sorrow, attended him to the 



401 



LIVES OF THE APOSTLES. 



ship ; grieving in the most passionate manner for what he had 
told them, " That they should see his face no more." 

Paul, with his companions, now departed from Miletus, and 
arrived at Coos, from whence they sailed the next day to Rhodes 
a large island in the ./Egean sea. Leaving this place, they came 
to Patara, the metropolis of Lycia, where they went on board 
another vessel bound for Tyre, in Phoenica. On his arrival, he 
visited the brethren there, and continued with them a week, and 
was advised by some of them, who had the gift of prophecy, not 
to go up to Jerusalem. But the apostle would by no means 
abandon his design, or refuse to suffer any thing, provided he 
might spread the Gospel of his Saviour. Finding all persuasions 
were in vain, they jointly accompanied him to the shore, where 
he kneeled down, and prayed with them ; and after embracing 
them with the utmost affection, he went on board, and came to 
Ptolemais, and the next day to Coesarea. 

During their stay in this place, Agabus, a Christian prophet, 
came thither from Judea, who, taking Paul's girdle, bound his 
own hands and feet with it, signifying by this symbol, that the 
Jews would bind Paul in that manner, and deliver him over to 
the Gentiles. Whereupon both his own companions and the 
Christians of Caesarea earnestly besought him that he would 
not go up to Jerusalem. But the aposte* isnv.d them, if they 
intended by these passionate dis&uaslves L o aia more affliction 
vo his sorrow. " For I am ready," continued he, " not only 
to be bound, but also to d;e at Jerusalem, ibr the name of the 
Lord Jesus." 

When the discipi^ /bund that his resolution was not to be 
shaken, they importuned nim no further, leaving the event to be 
determined according to the pleasure of the Most High. And 
\11 things being ready, Paul and his companions set forward on 
jjieir journey, and were kindly and joyfully received by the 
Christians on their arrival at Jerusalem. 



CHAPTER VI. 

Tlie transactions of St. Paul, from his first Trial before Felix 
till his coming to Rome. 

Our apostle, soon after his arrival, encountered Tertullus, 
who, in a short, but eloquent speech, began to accuse nim, 
charging h?m with sedition, heresy, and the profanation of the 
temple. 



LIVES OF THE APOSTLES. 



405 



The orator having finished his charge against the apostle, Felix 
told St. Paul that he was now at liberty to make his defence, 
which he did in the following manner : 

" I answer this charge of the Jews with the greatest satisfac- 
tion before thee, because thou hast for many years been a judge 
of this nation. About twelve days since, I repaired to Jerusalem 
to worship the God of Jacob. But I neither disputed with any 
man, or endeavored to stir up the people in the synagogues or 
the city. Nor can they prove the charge they have brought 
against me. 

" This, however. J. readily confess, that after the way which 
they call heresy, so worship I the God of my fathers, and accord- 
ing to this faith, I am careful to maintain a clear and quiet con- 
science, both towards God and man. 

" After I had spent some years in distant countries, I repaired 
to Jerusalem, with the alms I had collected in other provinces, 
for the poor of mine own nation, an offering to the God of Ja- 
cob. And while I was performing the duties of religion, certain 
Asiatic Jews found me in the temple purified according to the law; 
but neither attended with a multitude of followers, or the least tu- 
multuous assembly. It was therefore necessary that these Jews 
should have been here, if they had any thing to allege again*:;, me. 
Nay, I appeal to those of the Sanhedrim here present, if any 
thing has been laid to my charge, except the objections of the 
Sadducees, who violently opposed me for asserting the doctrine 
of the resurrection." 

Felix having thus heard both parties, refused to pass any 
final sentence, till he had more fully advised about it, and con- 
sulted Lysiac, the governor of the castle, who was the most 
proper person to give an account of the sedition and tumult; 
commanding, in the mean time, that St. Paul should be kept 
under a guard, but at the same time enjoy the liberty of being 
visited by his friends, and receiving from them any office oi 
friendship. 

Some time after St. Paul had appealed unto Cossar, king Agnp- 
pa, who succeeded Herod in the Tetrarchate of Galilee, and his 
sister Bernice, came to Cossarea to visit the new governor. Fes- 
tus embraced this opportunity of mentioning the case of our apos- 
tle to king Agrippa, together with the remarkable tumult this af- 
fair had occasioned among the Jews, and the appeal he had made 
to Caesar. This account excited the curiosity of king Agrippa, 
and he was desirous of hearing himself what St. Paul had to say- 
in his own vindication. 

Accordingly, the next day, the king and his sister, accompa- 
nied with Festus the governor, and several other persons of dis- 
tinction, came into the court with a pompous and splendid 
retinue, where the prisoner was brought before them. On his 



4G6 



LIVES OF THE APOSTLES. 



appearing, Festus informed the court, how greatly he had been 
importuned by the Jews, both at Caesarea and Jerusalem, to put 
the prisoner to death as a malefactor ; but having, on examina- 
tion, found him guilty of no capital crime, and the prisoner him- 
self having "appealed unto Ca?sar, was determined to send him 
to Rome; but was willing to have his case debated before 
Agrippa, that he might be furnished with some material particu- 
lars to send with him ; it being highly absurd to send a prisoner 
without signifying the crimes alleged against him. 

Festus having finished his speech, Agrippa told Paul, he was 
now at liberty to make his own defence : and silence being made, 
he delivered himself in the following manner, addressing his speech 
particularly to Agrippa : 

" I consider it as a peculiar happiness, king Agrippa, that I 
am to make my defence against the accusations of the Jews be- 
fore thee : because thou art well acquainted with all their cus- 
toms, and the questions commonly debated among them : I there- 
fore beseech thee to hear me patiently. Ail the Jews are well 
acquainted with my manner of life, from my youth, the greatest 
part of it having been spent with my own countrymen at Jeru- 
salem. They also know that I was educated under the institu- 
tions of the Pharisees, the strictest sect of our religion, and am 
now arraigned for a tenet believed by all their fathers ; a tenet 
sufficiently credible in itself, and plainly revealed in the Scrip- 
tures, i mean, the resurrection of the dead. Why should any 
mortal think it either incredible or impossible that God should 
raise the dead ? 

" I, indeed, formerly thought myseif indispensably obliged to 
oppose the religion of Jesus of Nazareth. Nor was I satisfied 
with imprisoning and punishing with death itself the saints J found 
at Jerusalem ; I even persecuted them in strange cities, whither 
my implacable zeal pursued them, having procured authority for 
that purpose from the chief priests and elders. 

" Accordingly, 1 departed for Damascus, with a commission 
from the Sanhedrim : but as I was travelling towards that city, 
I saw at mid-day, O king, a light from heaven, far exceeding 
the brightness of the sun, encompassing me and my companions. 
On seeing this awful appearance, we all fell to the earth, and 
I heard a voice which said to me, in the Hebrew language, 
" Saul, Saul, why persecutest thou me ? It is hard for thee to 
kick against the pricks." To which 1 answered, 4 Who art thou, 
Lord V and he replied, 'I am Jesus, whom thou persecutest.' 
But be not terrified, arise from the earth : for i have appeared 
unto thee, that thou mightest be both a witness of the things 
thou hast s?en, and also of others, which 1 will hereafter reveal 
unto thee. My power shall deliver thee from the Jews and 
Gentiles, to 7/hom now I send thee to preach the Gospel: to 



LIVES OF THE APOSTLE . 



40? 



withdraw the veil of darkness and ignorance ; to turn them 
from falsehood unto truth, 4 and from the power of Satan unto 
God.' 

"Accordingly, king Agrippa, I readily obeyed the heavenly 
vision ; I preached the Gospel first to the inhabitants of Damas- 
cus, then to those of Jerusalem and Judea, and afterwards to 
the Gentiles, persuading them to forsake their iniquities, and, by 
sincere repentance turn to the living God. 

" These endeavors to save the souls of sinful mortals exaspera- 
ted the Jews, who caught me in the temple, and entered into a 
conspiracy to destroy me. But, by the help of Omnipotence, I 
still remain a witness to all the human race, preaching nothing 
but what Moses and ail the prophets foretold, namely, That the 
Messiah should suffer, be the first that should rise from the cham- 
bers of the grave, and publish the glad tidings of salvation, both 
to the Jews and Gentiles." 

While the apostle thus pleaded for himself, Festus cried out, 
"Paul, thou art mad; too much study hath deprived thee of 
thy reason." But Paul answered, " I am far, most noble Fes- 
tus, from being transported with idle and distracted ideas ; the 
words 1 speak are dictated by truth and sobriety : and I am 
persuaded that the king Agrippa himself is not ignorant of these 
things : for they were transacted openly before the world. I 
am confident, king Agrippa, that thou belrevest the prophets, 
and therefore must know that all their predictions were fulfilled 
in Christ." To which Aprippa answered, " Thou hast almost 
persuaded me to embrace the Christian faith." Paul replied, " I 
sincerely wish that not only thou, but also all that hear me, were 
not almost, but altogether, the same as I myself, except being 
prisoners." 

It being now finally determined, that Paul should be sent to 
Rome, he was, with several other prisoners of consequence com- 
mitted to the care of Julius, commander of a company belonging 
to the legion of Augustus ; and was accompanied in his voyage 
Dy St. Luke, Aristarchus, Trophimus, and some others not men- 
tioned by the sacred historian. 

In the month of September, they embarked on board a ship of 
Adramyttium,and sailed to Sidon, where the centurion courteous- 
Jy'gave the apostle leave to go on shore to visit his friends and 
refresh himself. 

After a short stay they sailed for Cyprus, and arrived oppo- 
site the Fair Havens, a place near Myra, a city of I.ycia* 
Here the season being far advanced, and Paul foreseeing it 
would be a dangerous voyage, persuaded them to put in and 
winter there. But the Roman centurion preferring the opinion 
of the master of the ship, and the harbor being at the same time 
incommodious, resolved, if possible to reach Phoenice, a port 



408 



LIVES OF THE APOSTLES. 



of Crete, and winter there. But they soon found themselves dis- 
appointed ; for the fine southerly gale which had favored them for 
some time, suddenly changed into a stormy and tempestuous wind 
at north-east, which blew with such violence, that the ship was 
obliged to sail before it ; and to prevent her sinking, they threw 
overboard the principal part of her lading. 

In this desperate and uncomfortable condition they continued 
fourteen days, and on the fourteenth night the mariners discovered 
they were near some coast, and therefore, to avoid the rocks, 
thought proper to come to an anchor, till the morning might give 
them better information. 

During the time they continued at anchor, waiting for the 
light of the morning, St. Paul prevailed on them to eat and re- 
fresh themselves, having fasted a long time, assuring them they 
should all escape. 

The country near which they were, was, as Paul had foretold, 
an island called Melita, now Malta, situated in the Lybian Sea, 
between Syracuse and Africa. Here they landed, and met with 
great civility from the people, who treated them with humanity, 
and entertained them with every necessary accommodation. But 
while St. Paul was laying a few sticks on the fire, a viper, en- 
livened by the heat, came from among the wood, and fastened on 
his hand. On seeing this, the inhabitants of the island concluded 
that he was certainly some notorious murderer, whom the divine 
vengeance, though it suffered him to escape the sea, had reserved 
for a more public and solemn execution. But when they saw him 
shake off the venomous creature into the fire, and no manner of 
harm ensue, they changed their sentiments, and cried out, " that 
he was a god." 

After three months' stay in this island, the centurion with his 
charge went on board the Castor and Pollux, a ship of Alex- 
andria, hound to Italy. They put in at Syracuse, where they 
tarried three days ; then they sailed to Regium, and from thence 
to Puteoli, where they landed ; and finding some Christians there 
staid, at their request, a week with them, and then set forward 
on their journey to Rome. The Christians of this city, hearing 
of the apostle's coming, went to meet him as far as the distance 
of about thirty miles from Rome, and others as far as the Apii- 
forum, fifty-one miles distant from the capital. They kindly em- 
braced each other, and the liberty he saw the Christians enjoy ai 
Rome greatly tended to enliven the spirits of the apostle, 



PAUL SHIPWRECKED AT MELITA. 
page 468» 




" And when the Barbarians saw the venomous beast hang on his hand, they 
said among themselves, no doubt this man is a murderer, whom, though he hath 
escaped the sea, yet vengeance suffereth not to live. And he shook off the 
beast into the fire, and felt no harm." — Acts xxviii. 4, 5. 



LIVES OF THE APOSTLES 40§ 



CHAPTER VII. 

The transactions of St. Paul, from his arrival at Rome, till his 
Martyrdom. 

Having refreshed himself after the fatigue of his voyage, the 
apostle sent for the heads of the Jewish consistory at Rome, 
and related to them the cause of his coming, in the following 
manner: " Though I have been guilty of no violence of the 
laws of our religion, yet I was delivered by the Jews at Jeru- 
salem to the Roman governors, who more than once would 
have acquitted me as innocent of any capital offence : but, by 
the perverseness of my persecutors, I was obliged to appeal 
unto Caesar; not that I had any thing to accuse my nation of; 
I had recourse to this method merely to clear my own inno- 
cence." 

Having thus removed a popular prejudice, he added, " That 
the true cause of his sufferings was what their own religion had 
taught him, ' the belief and expectation of a future resurrec- 
tion.'" But his discourse had different effects on different 
hearcis, some being convinced, and others persisting in their 
infideLty. 

For two whole years Paul dwelt at Rome, in a house he had 
hired for his own use ; wherein he assiduously employed himself 
in preaching and writing for the good of the church. 

The Christians of Philippi hearing of St. Paul's being at 
Rome, and not knowing what distress he might be reduced to, 
raised a contribution for him, and sent it to Epaphroditus, their 
bishop, by whom he returned an epistle to them, wherein he gives 
some account of the state of his affairs at Rome. 

St. Paul lived about three years at Ephesus, preaching the 
Gospel to the numerous inhabitants of that city, and was there- 
fore well acquainted with the state and condition of the place : 
so that taking the opportunity of Tychicus' going thither, he 
wrote his epistles to the Ephesians, wherein he endeavors to 
countermine the principles and practices both of the Jews and 
Gentiles, to confirm them in the belief and practices of the Chris- 
tian doctrine, and to instruct them fully in the great mysteries of 
the Gospel. 

By what means St. Paul was discharged from the accusation 
the Jews brought against him we have no account in history ; 
but it is natural to suppose, that not having sufficient proof of 
what they alleged, or being informed that the crimes they accused 
him of, were no violation of the Roman laws, they duist not 
implead him before the emperor, and so permitted him to be dis- 

40 



470 



LIVES OF THE APOSTLES 



charged of course. But by whatever means he procured his 
liberty, he wrote his epistle to the Hebrews before he left Italy, 
from whence he dates his salutations. 

The principal design of it is to magnify Christ, and the religion 
of the Gospel, above Moses and the Jewish economy, in order 
to establish and confirm the converted Jews in the firm belief 
and profession of Christianity, notwithstanding the trouble and 
persecutions that would certainly attend them. 

Having thus discharged his ministry, both by preaching and 
writing, in Italy, St. Paul, accompanied by Timothy, prosecuted 
his long intended journey into Spain : and, according to the tes- 
timony of several writers, crossed the sea, and preached the 
Gospel in Britain. 

What success he had in these western parts is not known : he 
however, continued there eight or nine months, and then returned 
again to the east, visited Sicily, Greece, and Crete, and then re- 
paired to Rome. 

Here he met with Peter, and was, together with him, thrown 
into prison, doubtless in the general persecution raised against 
the Christians, under pretence that they had set fire to the city. 
How long he remained in prison is uncertain ; nor do we know 
whether he was scourged before his execution. He was, how- 
ever, allowed the privilege of a Roman citizen, and therefore 
heheaded. 

Being come to the place of execution, which was the Aquae 
Salvse, three miles from Rome, he cheerfully, after a solemn 
preparation, gave his neck to the fatal stroke ; and from this 
vale of misery passed to the blissful regions of immortality, to 
the kingdom of his beloved Master, the great Redeemer of the 
human race. 

He was buried in the Via Ostiensis, about two miles from 
Rome ; and about the year 317, Constantine the Great, at the 
instance of Pope Sylvester, built a stately church over his grave, 
adorned it with an hundred marble columns, and beautified it 
with the most exquisite workmanship. 



LIVES OF THE APOSTLES. 



471 



HT. ANDREW* 

CHAPTER I. 

The transactions of St. Andrew, from his Birth to his being called 
to the Apostleship. 

Tins apostle was bom at. Beth said a. a city of Galilee, built on 
the baJvS of the Lake of Gcnessareth, and was son to John, or 
Jonas, a fisherman of that town. He was brother to Simon I'etor, 
but whether older or younger is not certainly known, though the 
generality of the ancients intimate that he was the younger. He 
was broiignt up to his father's trade, at which he labored till oui 
blessed Saviour called him to be a fisher of men, tor which he 
was, by some preparatory instructions, qualified even before the 
appearance of the Messiah. 

John the Baptist had lately preached the doctrine of repent- 
ance, and was. by the generality of the Jews, from the impartiality 
of iiis precepts, and the remarkable strictness and austerity of his 
life, held in great veneration. 

In the number of his followers was our apostle, who accom- 
panied him beyond Jordan, when the Messiah, who had some 
time before been baptized, came that way. Upon his approach, 
the Baptist pointed him out as the Messiah, styling him the Lamb 
of God, the true sacrifice that was to expiate the sins of the world. 
As soon as the Baptist had given this character of Jesus, Andrew, 
and another disciple, probably St. John, followed the Saviour oi 
mankind to the place of his abode. 

Alter some conversation with him, Andrew departed, and 
having found his brother Simon, informed him that he had 
discovered the great Messiah, so long expected by the house of 
Jacob, and accordingly brought him to Jesus. They did not, 
however, stay long with their Master, but returned to their 
calling. 

Something more than a year after, Jesus, passing through 
Galilee, found Andrew and Peter fishing on the sea of Galilee, 
where he fully satisfied them of the greatness and divinity of his 
person, by a miraculous draught of fishes, which they took at his 
command. He now told them that they should enter on a dif- 
ferent series of labors, and instead of fish, should, by the efficacy 
and influence of their doctrine upon the heart and conscience, 
catch men ; commanding them to follow him, as his immediate 
disciples and attendants; and accordingly they left all and fol- 
lowed him. 



472 LIVES OF THE APOSTLES. 



CHAPTER IL 

The transactions of St. Andrew, from our blessed Saviour's 
Ascension, till his Martyrdom. 

After the ascension of the blessed Jesus into heaven, and the 
descent of the Holy Ghost on the apostles, to qualify them for 
their great undertaking, St. Andrew, according to the generality 
of ancient writers, was chosen to preach the Gospel in Scythia, 
and the neighboring countries. 

Accordingly he departed from Jerusalem, and first travelled 
through Cappadocia, Galatia, and Bythinia, instructing the in- 
iiabitants in the faith of Christ, and continued his journey along 
the Euxine Sea, into the desert of Scythia. An ancient author 
tells us, that he first came to Amynsus, where, being entertained 
by a Jew, he went into the synagogue, preached to them con- 
cerning Jesus, and from the prophecies of the Old Testament 
proved him to be the Messiah, and Saviour of the world. Having 
converted many here, he settled the times of their public meetings, 
and ordained them priests. 

He went next to Trapezium, a maritime city on the Euxine 
Sea ; from whence, after visiting many other places, he came to 
Nice, where he stayed two years, preaching and working mira- 
cles with great success. After leaving Nice, he passed to 
Nicodemia, and from thence to Chalcedon, whence he sailed 
through the Prepontis, came to the Euxine Sea to Heraclea, and 
afterwards to Amastris. In all these places he met with the 
greatest difficulties, but overcame them by an invincible patience 
and resolution. 

He next came to Synope, a city situated on the same sea, and 
famous both for the birth and burial of king Mithridates ; here 
he met with his brother Peter, and stayed with him a considera- 
ble time. The inhabitants of Synope were mostly Jews, who 
partly from a zeal for their religion and partly from their bar- 
Darous manners, were exasperated against St. Andrew, and en- 
tered into a confederacy to burn the house in which he lodged. 
But being disappointed in their design, they treated him with the 
most savage cruelty, throwing him on the ground, stamping upon 
nim with their feet, pulling and dragging him from place to 
place ; some beating him with clubs, some pelting him with 
stones, and others to satisfy their brutal revenge, biting off his 
flesh with their teeth ; till apprehending they had entirely depriv- 
ed him of life, they cast him out into the fields. But he mirac- 
ulously recovered, and returned publicly into the city ; by which 



LIVES OF THE APOSTLES. 



473 



and other miracles he wrought among them, he converted many 
from the error of their ways, nnd induced them to become disci* 
pies of the blessed Jesus. 

Departing from Synope, he returned to Jerusalem ; but he did 
not continue long in that neighborhood. He returned again to 
the province allotted him for the exercise of his ministry, which 
greatly flourished through the power of the divine grace that at- 
tended it. 

He travelled over Thrace, Macedonia, Thessaly, Achaia, and 
Epirus, preaching the Gospel, propagating Christianity, and then 
confirming the doctrine he taught with signs and miracles. At 
last he came to Petrea, a city of Achaia, where he gave his last 
and greatest testimony to the Gospel of his divine Master, sealing 
it with his blood. 

/Egenas, proconsul of Achaia, came at this time to Petrea, 
where, observing that multitudes had abandoned the heathen 
religion, and embraced the Gospel of Christ, he had recourse to 
every method, both of favor and cruelty, to reduce the people 
to tiieir old idolatry. The apostle, whom no difficulties or 
dangers could deter from performing the duties of his ministry, 
addressed himself to the proconsul, calmly putting him in mind 
that, being only a judge of men, he ought to revere him who 
was the supreme and impartial judge of all, pay him the divine 
honors due to his exalted majesty, and abandon the impieties of 
his idolatrous worship; observed to him, that if he would re- 
nounce his idolatries, and heartily embrace the Christian faith, 
he should, with him and the numbers who had believed in the 
Son of God, receive eternal happiness in the Messiah's king- 
dom. The proconsul answered, that he himself should never 
embrace the religion he mentioned : and that the only reason 
why he was so earnest w r ith him to sacrifice to the gods was 
that those whom he had every where seduced might, by his ex- 
ample, be brought back to the ancient religion they had for- 
saken. The apostle replied, that he saw it was in vain to 
endeavor to persuade a person incapable of sober counsels, and 
hardened in his own blindness and folly ; that with regard to 
himself, he might act as he pleased, and if he had any torment 
greater than another, he might heap that upon him ; as the 
greatest constancy he showed in his sufferings for Christ, the 
more acceptable he should be to his Lord and Master. yEge- 
nas could hold no longer ; and after treating him with very op- 
probrious language, and showing him the most distinguished 
marks of contempt, he passed sentence on him, that he should be 
put to death. 

He first ordered the apostle to be scourged, and seven liciors 
successively whipped his naked body ; but seeing his invincible 

40* 



474 



LIVES OF THE APOSTLES 



patience and constancy, he commanded him to be crucified ; but 
to be fastened to the cross with cords instead of nails, that his 
death might be more lingering and tedious. 

As he was led to the place of execution walking with a cheer- 
ful and composed mind, the people cried out, that a good and 
innocent man was unjustly condemned to die. On his coming 
near the cross, he saluted it in the following manner : " I have 
long desired and expected this happy hour. The cross has been 
consecrated by the body of Christ hanging on it, and adorned 
with his members as with so many inestimable jewels. I there 
fore come joyfully and triumphing to it, that it may receive me 
as a disciple and follower of him, who once hung upon it, and 
be the means of carrying me safe to my Master, being the in- 
strument on which he redeemed me." 

After offering up his prayers to the throne of grace, and ex- 
horting the people to constancy and perseverance in the faith he 
had delivered to them, he was fastened to the cross, on which he 
hung two whole days, teaching and instructing the people in the 
best manner his wretched situation would admit, being some- 
times so weak and faint as scarce to have the power of utterance. 

In the mean time great interest was made to the proconsul to 
spare his life : but the apostle earnestly begged of the Almighty 
that he might now depart, and seal the truth of his religion with 
his blood. His prayers were heard, and he expired on the last 
day of November, but in what year is uncertain. 

There seems to have been something peculiar in the form of 
*he cross on which he suffered. It was commonly thought to 
have been a cross decussate, or two pieces of timber crossing each 
other in the centre, in the form of the letter X, and hence usual- 
ly known by the name of St. Andrew's cross. 

His body being taken down from the cross, was decently and 
honorably interred by Maximillia, a lady of great quality and es- 
tate, and whom Nicephorus tells us, was wife to the proconsul. 

Constantine the Great afterwards removed his body to Constan- 
tinople, and buried it in the great church he had built to the 
honor of the apostles ; but this structure being taken down some 
hundred years after, in order to rebuild it, by Justinian the em- 
peror, the body of St. Andrew was found in a wooden coffin, and 
again deposited in its proper place. 



LIVES OF THE APOSTLES. 



475 



ST. JAMES THE GREAT. 

CHAPTER I 

The transactions of St. James the Great, from his Birth, to the 
Ascension of the Son of God. 

This apostle (who was surnamed the Great, by way of dis- 
tinction, from anothe: of that name) was the son of Zebedee, 
and by trade a fisherman, to which he applied himself with re- 
markable assiduity, and was exercising his employment, when 
the Saviour of the world passing by the sea of Galilee, saw 
him with his brother in the ship, and called them both to be 
his disciples. Nor was the call in vain : they cheerfully com- 
plied with it, and immediately left all to follow him ; readily 
delivering themselves up to perform whatever service he should 
appoint them. 

Soon after this he was called from the station of an ordinary 
disciple to the apostolic office, and even honored with some 
particular favors beyond most of the apostles, being one of the 
three whom our Lord made choice of as his companions in the 
more intimate transactions of his life, from which the rest were 
excluded. Thus, with Peter, and his brother John, he attended 
his Master when he raised the daughter of Jairus from the dead ; 
he was admitted to Christ's glorious transfiguration on the 
mount: and when the holy Jesus was to undergo the bitter 
agonies in the garden, as preparatory sufferings to his passion, 
James was one of the three taken to be a spectator of them. 
Nor was it the least instance of that particular honor our Lord 
conferred on these apostles, that at his calling them to the apos- 
tleship, he gave them a new name and title. Simon he called 
Peter, or a rock ; and James and John, who were brothers, 
Boanerges, or the sons of thunder. 

Some think that this name was given them on account of their 
loud and bold preaching of the Gospel to the world, fearing no 
threatenings, despising all opposition, and going on thundering 
in'the ears of a drowsy and sleepy world ; rousing and awak- 
ening the consciences of men with the earnestness and vehe- 
mence of their preaching, which resembled thunder, as the voice 
of God powerfully shakes the natural world, and breaks in 
pieces the cedar of Lebanon. Others think it relates to the doc- 
trine they delivered, teaching the great mysteries and promulga- 



*70 



MVES OF THE APOSTLES. 



ting the Gospel in a more profound and lofty strain than the 
rest. 

But however th's be, our blessed Saviour, doubt' ess, alluded 
by this term to the Curious and resolute disposition of these two 
brothers, who seem to have been of a more fiery temper than the 
rest of the apostles, of which we have this memorable instance. 
When our Lord was determined on his journey to Jerusalem, 
he sent some of his disciples before him to make preparations for 
his coming ; but, on their entering a village of Samaria, they 
were rudely rejected, from the old grudge that subsisted between 
the Samaritans and Jews, and because the Saviour, by going up 
to Jerusalem, seemed to slight their place of worship on Mount 
Gerizim. This piece of rudeness and inhumanity was so highly 
resented by St. James and his brother, that they came to Jesus, 
desiring to know if he would not imitate Elias, by calling fire 
down from heaven to consume this barbarous inhospitable peo- 
ple ? Thus we find the best of men are but men, and that cor- 
rupt nature will sometimes appear < ven in renewed minds. But 
the holy Jesus soon convinced them of their mistake, by telling 
them, that instead of destroying, he was come to save the lives 
of the children of men 



CHAPTER II. 

The transactions of St. James, from the Messiah's Ascension, to 
his sealing the truth of the Gospel with his blood. 

Sopiironius tells us, that after the ascension of the blessed 
Jesus, this apostle preached to the dispersed Jews ; that is, to 
those converts who dispersed after the death of Stephen. The 
Spanish writers will have it, that after preaching the Gospel in 
several parts of Juuea and Samaria, he visited Spain, where he 
planted Christianity, and appointed some select disciples to per- 
fect what he had begun ; but if we consider the shortness of 
St. James* life, and that the apostles continued in a body at Jeru- 
salem, even after the dispersion of the other Christians we 
shall find it difficult to allow time sufficient for so tedious and 
difficult a voyage as that was in those early ages ; and therefore 
it is safest to confine his ministry to Judea and the adjacent 
countries. 

Herod, who was a bigot to the Jewish religion, as well as de- 
sirous of acquiring the favor of the Jews, began a violent perse 



LIVES OP THE APOSTLES 477 

cution of the Christians, and his zeal animated him to pass sen- 
tence of death on St. James immediately. As he was led to the 
place of execution, the officer that guarded him to the tribunal, 
or rather his accuser, having been converted by that remarkable 
courage and constancy shown by the apostle at the time of his 
trial, repented of what he had done, came and fell down at the 
apostle's feet, and heartily begged pardon for what he had said 
against him. The holy man, after recovering from the surprise, 
tenderly embraced him. " Peace,'' said he, " my son, peace be 
unto thee, and pardon of thy faults." Upon which the officer 
publicly declared himself a Christian, and both were beheaded 
at the same time. Thus fell the great apostle St. James, taking 
cheerfully that cup of which he had long since told his Lord, he 
was ready to drink. 



ST. JOHN THE EVANGELIST. 

CHAPTER I. 

The transactions of St>. John, from his Birth to the Ascension of 
his great Lord and Master. 

From the very minute and circumstantial account this Evan- 
gelist gives of John the Baptist, he is supposed to have been one 
of his followers, and is thought to be that other disciple who, 
in the first chapter of his Gospel, is said to have been present 
with Andrew, when John declared Jesus to be " the Lamb of 
God," and thereupon to have followed him to the place of his 
abode. 

He was by much the youngest of the apostles, yet he was ad- 
mitted into as great a share of his Master's confidence as any of 
them. He was one of those to whom he communicated the 
most private transactions of his life ; one of those whom he took 
with him when he raised the daughter of Jairus from the dead ; 
one of those to whom he displayed a specimen of his divinity, in 
his transfiguration on the mount : one of those who were present 
at his conference with Moses and Eiias, and heard that voice 
which declared him " the beloved Son of God ;" and one of those 
who were companions in his solitude, most retired devotions, and 
bitter agonies in the garden. 



478 



LIVES OF THE /Vl'OSTM'.S 



These instances of particular favor, our apostle endeavored, 
in some measure, to answer by returns of particular kindness 
and constancy. For 1 hough he at first deserted his Master on 
his apprehension, yet he soon recovered himself, and came back 
to see his Saviour, confidently entered the high priest's hall, 
Mewed our Lord through the several particulars of his trial, 
and at last waited on him at his execution, owning him, as well 
as being owned by him, in the midst of armed soldiers, and in 
the thickest crowds of his most inveterate enemies. Here it 
was that our great Redeemer committed to his care his sorrow- 
ful and disconsolate mother, with his dying breath. And cer- 
tainly the holy Jesus could not have given a more honorable 
testimony of his particular respect and kindness to St. John, than 
by leaving his own mother to his trust and care, and substituting 
him to supply that duty himself paid her while he resided in this 
vale of sorrow. 



CHAPTER II. 

Tlte transactions of St. John, from the Ascension of Christ tc 

his Death. 

After the ascension of the Saviour of the world, when the 
apostles made a division of the provinces among themselves, that 
of Asia fell to :ne share of St. John, though he did not immediately 
enter upon his charge, but continued at Jerusalem till the death 
of the blessed Virgin, which might be about fifteen years after 
our Lord's ascension. Being released from the trust committed 
to his care by his dying Master, he retired into Asia, and indus- 
triously applied himself to the propagation of Christianity, 
preaching where the Gospel had not yet been known, and con- 
firming it where it was already planted. Many churches of note 
and eminence were of his foundation, particularly those of 
Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, 
and others ; but his chief place of residence was at Ephesus, 
where St. Paul had many years before founded a church, and 
constituted Timothy bishop of it. 

After spending several years at Ephesus, he wa? accused to 
Domitian, who had begun a persecution against the 1,2 ristians, 
as an eminent assertor of atheism and impiety, and a public 
subverter of the religion of the empire ; so that by his command 
the proconsul sent him bound to Rome, where he met with the 
treatment that might have been expected IV. ni so barbarous a 



LIVKS OF T11I3 APOSTLKS. 



prince, being thrown into a cauldron of boiling oil. But the 
Almighty, who reserved him lor furthor service in the vineyard 
of his Son, restrained the heat, as he did in the fiery furnace ot 
old, and delivered him from this seemingly unavoidable de- 
struction. And surely one would have thought that so mirac- 
ulous a deliverance should have been sufficient to have persua- 
ded any rational man, that the religion he taught was from 
God, and that he was protected from danger by the hand 01 
Omnipotence. But miracles themselves were not sufficient to 
convince this cruel emperor, or abate his fury. He ordered St, 
John to be transported to an almost desolate island in the Archi- 
pelago, called Patmos, where he continued several years, instruct- 
ing the poor inhabitants in the knowledge of the Christian faith ; 
and here, about the end of Domitian's reign, he wrote his book 
of Revelations, exhibiting by visions and prophetical representa- 
tions, the state and condition of Christianity in the future periods 
and ages of the church. 

Upon the death of Domitian, and the succession of Narva, 
who repealed all the odious acts of his predecessor, arid by pub- 
lic edicts recalled those whom the fury of Domitian had baiushed, 
St. John returned to Asia, and fixed his seat again at Ephesus ; 
the rather because the people of that city had lately martyred 
Timothy the bishop. Here, with the assistance of seven other 
bishops, he took upon himself the government >f the large dio- 
cese of Asia Minor, and disposed of the clergy m the best man- 
ner that the circumstances of those times would ermit, spending 
his time in an indefatigable execution of-his charge, travelling 
from east to west, to instruct the world in the principles of the 
holy religion he was sent to propagate. 

In this manner, St. John continued to labor in the vineyard of 
his great Master, until death put a period to all his toils and suf- 
ferings ; which happened in the beginning of Trajan's reign, in 
the ninety-eighth year of his age ; and, according to Eusebius, 
his remains were buried near Ephesus. 

St. John seems always to have led a single life ; though some 
of the ancients tell ui he was a married man. lie was polished 
by no study or arts of learning : but what was wanting from 
human art, was abundantly supplied by the excellent constitution 
of his mind, and that fulness of divine grace with which he 
was adorned. His humility was admirable, studiously concealing 
his own honor. For in his epistles he never styles himself either 
apostle or evangelist : the title of presbyter, or elder, is all he 
assumes, and probably in regard to his age as much as his 
office. In his Gospel, when he speaks of "the disciple whom 
Jesus loved," he constantly conceals his own name, leaving the 
reader to discover whom he meant 



480 



LIVES OF THE APOSTLES, 



The greatest instance of our apostle's care for the souls of 
men is in the writings he left to posterity ; the first of which in 
time, though placed last in the sacred canon, is his Apocalypse 
or Book of Revelations, which he wrote during his banishment 
at Patmos. 

Next to the Apocalypse, in order of time, are his three epis- 
tles ; the first of which is catholic, calculated for all times and 
places, containing the most excellent rules for the conduct of a 
Christian life, persuading to holiness and pureness of manners, 
and not to be satisfied with a naked and empty profession of ,e- 
ligion ; not to be led away by the crafty insinuation of seducers, 
and cautioning men against the poisonous principles and prac- 
tices of the Gnostics. The apostle here, according to his usual 
modesty, conceals his name ; it being of more consequence to a 
wise man what is said, than he who says it. It appears from 
St. Augustine, that this epistle was anciently inscribed to the 
Parthians, because, in all probability, St. John preached the 
Gospel in Parthia. The other two epistles are but short, and 
directed to particular persons ; the one to a lady of great quality, 
the other to the charitable and hospitable Gains, the kindest friend 
and most courteous entertainer of all indigent Christians. 

Before he undertook the task of writing the Gospel, he caused 
a general fast to be kept by all the Asiatic churches, to implore 
the blessing of heaven on so great and momentous an undertak- 
ing. When this was done, he set about the work, and completed 
it in so excellent and sublime a manner, that the ancients gener- 
ally compared him to an eagle soaring aloft, among the clouds, 
whither the weak eye of man was not able to follow him. 
" Among all the evangelical writers (says St. Basil) none are like 
St. John, the son of thunder, for the sublimity of his speech, and 
the l^ight of his discourses, which are beyond any man's ca- 
pacity fully to reach and comprehend." " St. John as a true 
son of thunder, (says Epiphanus,) by a loftiness of speech pecu- 
liar to himself, acquaints us, as it were, out of the clouds and 
lark recesses of wisdom, with the divine doctrine of the Son of 
God." 

Such is the character given of the writings of this great 
apostle and evangelist, who was honored with the endearing 
title of being the beloved disciple of the Son of God ; a writer 
so profound as to deserve, by way of eminence, the character of 
•« St. John the Divine" 



IJVES OF THE APOSTLES. 



481 



ST, PHILIP. 

CHAPTER L 

Tfic transactions of St. Philip, from his Birth to his being 
called to the Apostleskip. 

This apostle was a native of Bethsaida, " the city of Andrew 
and Peter." He had the honor of being first called to be a 
disciple of the great Messiah, which happened in the following 
manner : Our blessed Saviour, soon after his return from the 
wilderness, where he had been tempted by the devil, met with 
Andrew, and his brother Pet*r, and after some discourse parted 
from them. The next day, as he was passing through Galilee, 
he found Philip, whom he presently commanded to follow him, 
the constant form he made use of in calling his disciples, and 
those that inseparably attended him. So that the prerogative of 
being first called, evidently belongs to St. Philip, he being the 
fr-st of our Lord's disciples ; for though Andrew and St. John 
were the first that came and conversed with the Saviour of the 
world, yet they immediately returned to their occupation, and 
were not called till a whole year after. 

It cannot be doubted, that notwithstanding St. Philip was a 
native of Galilee, yet he was excellently skilled in the law and 
the prophets. Metaphrastes assures us, that he had, from his 
childhood, been excellently educated ; that he frequently read 
over the books of Moses, and attentively considered the prophe- 
cies relating to the Messiah. 

Nor was our apostle idle after the honor he had received of 
being called to attend the Saviour of the world ; he immediately 
imparted the glad tidings of the Messiah's appearance to his 
brother Nathaniel, and conducted him to Jesus. 

After being called to the aposuleship we have very little rec- 
ord of him by the Evangelists. It was, however, to him that 
our Saviour proposed the question, where they should find 
bread sufficient to satisfy the hunger of so great a multitude. 
Philip answered, that it was not easy to procure so great a 
quantity ; not considering that it was equally easy for Almighty 
power to feed double the number, when it should be his divine 
will. It was also to the same apostle that the Gentile prose- 
lytes, who came up to worship at Jerusalem, applied, when they 
were desirous to see the Saviour of the world. And it was 
with him our Lord had the discourse a little before the paschal 
supper. 

41 



46^ 



LIVES OF THE APOSTLES. 



The compassionate Jesus had been fortifying their minds 
with proper considerations against his departure from them, and 
had told them that he was going to prepare for them a place 
fjn the mansions of the heavenly Canaan ; that he was " the way 
the truth and the life f and that no man could come to the Fa- 
ther but by him. 

Philip, not thoroughly understanding the force of his Mas- 
ter's reasonings, begged of him, that he w T ould " shew them the 
Father." 

Our blessed Lord gently reproved his ignorance, that after 
attending so long to his instructions, he should not know that 
he was the image of his Father, the express character of his 
infinite wisdom, power, and goodness, appearing in him ; that 
he said and did nothing but by his Father's appointment ; which, 
if they did not believe, his miracles were a sufficient evidence : 
that such demands were, therefore, unnecessary and impertinent ; 
and that it was an indication of great weakness in him, after 
three years' education under his discipline and instruction, to ap- 
pear so ignorant with regard to these particulars. 



CHAPTER 11. 

The transactions of St. Philip to the time of his Martyraom. 

The ancients tell us, that in the distribution made by the 
apostles of the several regions of the world, the Upper Asia fell 
to his share, where he labored with an indefatigable diligence 
and industry. By the constancy and power of his preaching, 
and the efficacy of his miracles, he gained numerous converts, 
whom he baptized into the Christian faith, curing at once their 
bodies of infirmities and distempers, and their souls of errors 
and idolatry. He continued with them a considerable time in 
settling churches, and appointing them guides and ministers of 
religion. 

After several years successfully exercising his apostolical of- 
fice in all those parts, he came at last to Hierapolis, in Phrygia, 
a city remarkably rich and populous, but at the same time over- 
run with the most enormous idolatry. 

St. Philip, being grieved to see the people so wretchedly en- 
slaved by error and superstition, continually offered his addresses 
to heaven, till, by his prayers, and often calling on the name of 
Christ, he procured the death, or at least the vanishing of an 
enormous serpent, to which they paid adoration. 



LIVES OF THE APOSTLES. 



483 



Having thus demolished theii deity, he demonstrated to them 
how ridiculous and unjust it was for them to pay divine honors 
to such odious creatures : showed them that God alone was to 
be worshipped as the great parent of all the world, who in the 
beginning made man after his glorious image, and when falle* 
from that innocent and happy state, sent his own Son into th 
world to redeem him : that in order to perform this gloriou> 
work, he died on the cross, and rose again from the dead, and 
at the end of the world will come again to raise all the sons of 
men from the chambers of the dust, and sentence them to ever- 
lasting rewards or punishments. This discourse roused them 
from their lethargy ; they were ashamed of their late idolatry, 
and great numbers embraced the doctrines of the Gospel. 

This provoked the great enemy of mankind, and he had 
recourse to his old methods, cruelty and persecution. The 
magistrates of the city seized the apostle, and having thrown him 
into prison, caused him to be scourged. When this preparatory 
cruelty was over, he was led to execution, and, being bound, 
was hanged against a pillar ; or, according to others, crucified. 
The apostle being dead, his body was taken down by St. Bar- 
tholomew, his fellow-laborer in the Gospel, and Mariamne, St. 
Philip's sister, the constant companion of his travels, and decently 
buried ; after which, they confirmed the people in the faith ol 
i^K^ei rj departed from them. 



ST. BARTHOLOMEW. 

CHAPTER I. 

TJie transactions of St. Bartholomew, from his Birth to the 
Ascension of his great Master. 

This apostle is mentioned amongst the twelve immediate dis 
ciples of our Lord under the appellation of Bartholomew 
though it is evident, from divers passages of Scripture, that he 
was also called Nathaniel : we shall therefore, in our account of 
his life, consider the names of Nathaniel and Bartholomew as 
belonging to one and the same person. 

With regard to his descent and family, some are of opinion 
that he was a Syrian, and that he was descended from the Pto- 
lemies of Egypt. But it is plain from the Evangelical history 



LIVES OF THE APOSTLES, 



that he was a Galilean ; St. John having expressly told us that 
Nathaniel was of Cana, in Galilee. 

The Scripture is silent with regard to his trade and manner 
of life, though, from some circumstances, there is room to ima- 
gine that he was a fisherman. He was at the first coming to 
Christ, conducted by Philip, who told him they had now found 
the long-expected Messiah, so often foretold by Moses, and the 
prophets, " Jesus of Nazareth, the son of Joseph." And when 
he objected that the Messiah could not be born at Nazareth, 
Philip desired him to come and satisfy himself that he was the 
Messiah. 

At his approach, our blessed Saviour saluted him with this 
honorable appellation, that he was an " Israelite indeed, in 
whom there was no guile ;" not in an absolute, but restricted 
sense ; for perfection cannot be attached to human nature, but 
in die character of the blessed Jesus, of whom it is said, with 
peculiar propriety, that he was " holy, harmless, undented, and 
separate from sinners ;" also that he "knew no sin, neither was 
guile," that is fraud, or deception, found in his tongue. Our 
Saviour knew that Bartholomew's doubt of his Messiahship arose 
from Philip's announcing him in the character of Jesus of Naza- 
reth, a place stigmatized for the vices of its inhabitants ; which 
on a similar occasion caused an interrogatory, which accords 
with Bartholomew's opinion ; Can any good come rv^ Z c Naza- 
reth ? Our Saviour therefore comm ~ 'is frank s&» ! »y de- 
nominating him an Israelite indeed, i .ym there is guile. 
In another sense, he appeared to "K, & true Israe or one 
that " waited for redemption in Israel," which, from me times 
mentioned in the Scripture prediction, he knew to be near at 
hand. 

He was greatly surprised at our Lord's salutations, wondering 
how he could know him at first sight, as imagining he had never 
before seen his face. But he Was answered, that he had seen 
him while he was yet under the fig-tree, even before Philip called 
him. Convinced by this instance of our Lord's divinity, he 
presently made his confession, that he was now sure that Jesus 
was the promised Messiah, that Son of God whom he had ap- 
pointed to govern the church. Our blessed Saviour told him, 
that if from this instance he could believe him to be the Messiah, 
he should have far greater arguments to confirm his faith ; for 
that he should hereafter behold the heavens opened to receive 
him, and the angels visibly appearing joyful at his entrance mto 
the heavenly Canaan 



LIVES OP THE APOSTLES 



485 



CHAPTER II 

The transactions of St. Bartholomew, from the Ascension of 
Christ to his Martyrdom* 

Our apostle having his peculiar spot allotted him, for the pro 
mulgation of the Gospel of his blessed Master, who had now 
ascended into heaven, and dispensed his Holy Spirit to fit and 
qualify his disciples for the important work, visited different 
parts of the world to preach the Gospel, and penetrated as far as 
the Hither India. 

After spending considerable time in India, and the eastern 
extremities of Asia, he returned to the northern and western 
parts, and we find him at Hierapolis, in Phrygia, laboring in 
concert with St. Philip to plant Christianity in those parts; 
and to convince the blind idolaters of the evil of their ways, and 
direct them in the paths that lead to eternal salvation. This 
enraged the bigoted magistrates, and he was, together with St. 
Philip, designed for martyrdom, and in order to this, fastened to a 
cross : but their consciences pricked them for a time, they 
took St, Bartholomew down from the cross and set him at liberty. 

From hence he retired to Lycaonia, and St. Chrysostom as- 
sures us that, he instructed and trained up the inhabitants in the 
Christian discipline. His last remove was to Albanople, in 
Great Armenia, a place miserably overrun with idolatry, from 
which he labored to reclaim the people. But his endeavors to 
" turn them from darkness unto light, and from the power of 
Satan unto God," were so far from having the desired effect, that 
it provoked the magistrates, who prevailed on the governor to 
put him to death, which he cheerfully underwent, sealing the truth 
of the doctrine he had preached with his blood. 



ST. MATTHEW. 

CHAPTER I. 

TJie transactions of St. Matthew, from /lis Birth to the Ascension 

of Christ. 

St. Matthew, called also Levi, though a Roman officer, 
was a true Hebrew, and probably a Galilean His trade was 

41* 



48G 



LIVES OF THE APOSTLES. 



that of a piulican or tax-gatherer to the Romans, an office de 
tested by the generality of the Jews, on two accounts ; first, 
because having farmed the custom of the Romans, they used 
every method of oppression to pay their rents to the Romans - ; 
secondly, because they demanded tribute of the Jews, who con- 
sidered themselves as a free people, having received that privi- 
lege from God himself. And hence they had a common proverb 
among them, " Take not a wife out of that family in which there 
is a publican, for they aie all publicans." That is, they are ail 
thieves, robbers, and notorious sinners. And to this proverbial 
custom our blessed Saviour alludes, when speaking of an hardened 
sinner, on whom neither private reproofs, nor the public censures 
and admonitions of the church, can prevail. " Let him be to thee 
as an heathen man and a publican." 

Our blessed Saviour having cured a person long afflicted with 
the palsy, retired out of Capernaum, to walk by the sea-side, 
where he taught the people that flocked after him. 

Here he saw Matthew sitting in his office, and called him to 
follow him. The man was rich, had a large and profitable em- 
ployment, was a wise and prudent person, and doubtless under- 
stood what would be his loss to comply with the call of Jesus. 
He was not ignorant that he must exchange wealth for poverty, 
a custom-house for a prison, and rich and powerful masters for 
a naked and despised Saviour. But he overlooked all those con- 
siderations, left all his interest and relations, to become our Lord's 
disciple, and to embrace a more spiritual way of life. 

The pharisees, who sought all opportunities of raising objec- 
tions against the doctrines of the blessed Jesus, took this oppor- 
tunity of suggesting to his disciples, that it was highly unbecoming 
so pure and holy a person as their Master appeared to be, to con- 
verse so familiarly with the worst of men ; with publicans and 
sinners, persons infamous to a proverb. But he presently re- 
olied to them, that these were the sick, and therefore needed the 
physician ; that his company was of most consequence where 
ne souls of men most required it ; that God himself preferred 
works of mercy and charity, especially in doing good to the 
souls of men, infinitely above all ritual observances ; and that 
the principal design of his coming into the world was not to 
call the righteous, or those who, like themselves, vainly pre- 
tended to be so, but sinners, humble, self-convinced sinners to 
repentance. 

After St. Matthew's election to the apostleship, he continued 
with the rest till the ascension of his great and beloved Master ; 
but the evangelical writers have recorded nothing particular con- 
cerning him during that period 



LIVES OF THE APOSTLES. 48^ 



CHAPTER II. 

TJie transactions of St. Matthew from the Ascension of Christ 
to his Martyrdom. 

After our blessed Saviour's ascension into heaven, St. Mat- 
thew, for the first eight y Jars at least, preached in different 
parts of Judea ; but afterwards he left the country of Pales- 
tine, to convert the Gentile world. Before his departure he 
was entreated by the Jewisn converts to write the history of the 
life and actions of the blessed Jesus, and leave it among 
them as a standing monument of what he had so often delivered 
to them in his sermons. This he readily complied with, as we 
shall more particularly mention in giving an account of his 
Gospel. 

After his leaving Judea, he travelled into several parts, espe- 
cially Ethiopia, but the particular places he visited are not known 
with any certainty. 

However, after laboring indefatigably in the vineyard of his 
Master, he suffered martyrdom at a city of Ethiopia, called 
Naddabar ; but by what kind of death is not absolutely known, 
though the general opinion is, that he was slain with an hal- 
bert. 

St. Matthew was a remarkable instance of the power of reli- 
gion, in bringing men to a better temper of mind. If we re- 
flect upon his circumstances while he continued a stranger to the 
great Redeemer of mankind, we shall find that the love of the 
world had possessed his heart. But notwithstanding this, no 
sooner did Christ call him, than he abandoned without the least 
scruple or hesitation, all his riches ; nay, he not only renoun- 
ced his lucrative trade, but ran the greatest hazard of displeas- 
ing the masters who employed him, for quitting their service 
without giving them the least notice, and leaving his accounts in 
confusion. Had our blessed Saviour appeared as a secular prince, 
clothed with temporal power and authority, it would have been 
no wonder for him to have gone over to his service : but when 
he appeared under all the circumstances of meanness and dis- 
grace, when he seems to promise his followers nothing but mis- 
ery and sufferings in this life, and to propose no other rewards 
than the invisible encouragements of another world, his change 
appears truly wonderful and surprising ; but divine grace can 
subdue all opposition. 

His contempt of the world appeared in his exemplary temper- 
ance and abstemiousness from all delights and pleasures ; nay 
even from the ordinary conveniences and accommodations of it, 



488 



LIVES OF THE APOSTLES. 



He was mean and modest in his own opinion, always preferring 
others to himself; for whereas the other Evangelists, in describ- 
ing the apostles by pairs, constantly place him before St. Thom- 
as, he modestly places him before himself. The rest of the Evan- 
gelists are careful to mention the honor of his apostleship, but 
speak of his former sordid, dishonest, and disgraceful course of 
life, only under the name of Levi ; while he himself sets it down 
with all the circumstances, under his own proper and common 
name. A conduct which at once commends the prudence and 
candor of the apostle, and suggests to us this useful reflection, 
that the greatest sinners are not excluded from divine grace ; nor 
can any, if penitent, have just reason to despair, when publicans 
and sinners find mercy at the throne of grace. 

The last thing we shall notice in the life of this apostle, is 
his Gospel, written at the entreaty of the Jewish converts, while 
he abode in Palestine ; but at what time is uncertain ; some will 
have it to have been written eight, some fifteen, and some thirty 
years, after our Lord's ascension. It was originally written in 
Hebrew, but soon after translated into Greek by one of the dis- 
ciples. 

After the Greek translation was admitted, the Hebrew copy 
was chiefly owned and used by the Nazarei, a middle sect be- 
tween Jews and Christians ; with the former, they adhered to the 
rites and ceremonies of the Mosaic law, and with the latter they 
believed in Christ, and embraced his religion ; and hence this 
Gospel has been styled " The Gospel according to the Hebrews," 
and " The Gospel of the Nazarenes." 



ST. THOMAS. 

CHAPTER 1. 

The transactions of St. Thomas, from his Birth to the Ascen* 
sion of our blessed Saviour. 

Evangelical history is entirely silent with regard either to 
the country or kindred of Thomas. It is however, certain that 
he was a Jew, and in all probability a Galilean. 

He was, together like the rest, called to the apostleship ; and 
not long after, gave an eminent instance of his being ready to 



ST. THOMAS' INCREDULITY, 
page 489. 




"Then saith he to Thomas, reach hither thy finger, and behold my hands; 
and reach hither thy hand and thrust it into my side; and be not faithless, but 
believing, and Thomas answered and said unto him, my Lord and my God."— 
John xx. 27, 28. 



LIVES OF THE APOSTLES 



489 



undergo the most melancholy fate that might attend him. For 
when the rest of the apostles dissuaded their Master from going 
into Judea, at the time of Lazarus' death, because the Jews late- 
ly endeavored to stone him, Thomas desired them not to hinder 
his journey thither, though it might cost them all their lives. 
" Let us go," said he, " that we may die with him ;" concluding 
that, instead of Lazarus being raised from the dead, they should 
all, like him, be placed in the chambers of the dust. 

When the holy Jesus, a little before his sufferings, had been 
speaking to them of the joys of heaven, and had told them that 
he was going to prepare mansions for them, that they might 
follow him, and that they knew both the place whither he was 
going, and the way thither ; our apostle replied, that they knew 
not whither he was going, much less the way that would lead 
them thither. To which our Lord returned this short, but satis- 
factory answer, " I am the way I am the person whom the Fa- 
ther has sent into the world to show mankind the paths that lead 
to eternal life, and therefore you cannot miss the way, if you 
follow my example. 

After the disciples had seen their great Master expire on the 
cross, their minds were distracted by hopes and fears concerning 
his resurrection, about which they were not then fully satisfied ; 
which engaged him the sooner to hasten his appearance, that 
by the sensible manifestations of himself, he might put the mat- 
ter beyond all possibility of dispute. Accordingly, the very day 
in which he arose from the dead, he came into the house w r here 
they were assembled, while the doors about them were close 
shut, and gave them sufficient assurance that he was risen from 
the dead. 

At this meeting Thomas was absent, having probably never 
joined their company since their dispersion in the garden, where 
every one's fears prompted him to consult his own safety. At 
his return they told him that the Lord had appeared to them ; 
but he obstinately refused to give credit to what they said, or 
believe that it was really he, presuming it rather a spectre or 
apparition, unless he might see the very print of the nails, and 
feel the wounds, in his hands and side. 

But our compassionate Saviour w r ould not take the least no- 
tice of his perverse obstinacy, but on that day seven-night came 
again to them, as they were solemnly met at their devotions, 
and calling to Thomas, bade him look upon his hands, put his 
fingers into the prints of tne nails, and thrust his hand into his 
side, to satisfy his faith by a demonstration from the senses. 
Thomas was soon convinced of his error and obstinacy, confes- 
sing that he now acknowledged him to be his Lord and Master, 
saying, " My Lord and my God." Our Lord answered, that it 
was happy for him that he believed the testimony of his own 



41)0 LIVES OF THE APOSTLES. 

senses ; out that it would have been more commendable m him 
to have believed without seeing, because it was foretold that the 
Son of God should burst the chains of death, and rise again from 
the dead. 



CHAPTER II. 

The transactions of St. Thomas, from the Ascension of the Son 
of God to his Death. 

Our great Redeemer having, according to promise before 
his ascension, poured an extraordinary effusion of the Holy 
Ghost upon his disciples, to qualify them for the great work of 
preaching the Gospel, St. Thomas, as well as the rest, preached 
the Gospel in several parts of Judea ; and after the dispersion 
of the Christian church in Jerusalem, repaired into Parthia, the 
province assigned him for his ministry. After which, as Sem- 
pronius and others inform us, he preached the Gospel to the 
Medes, Persians, Carmanians, Hyrcani, Bractarians, and the 
neighboring nations. During his preaching in Persia, he is said 
to have met with the Magi, or wise men, who had taken that 
)or?g journey at our Saviours birth to worship him, whom he 
baptized, and took with him as his companions and assistants in 
propagating the Gospel. 

Leaving Persia, he travelled into Ethiopia, preaching the glad 
tidings of the Gospel, healing their sick, and working other mir- 
acles, to prove he had his commission from on high. And after 
travelling through these countries, he entered India. 

When the Portuguese first visited these countries after their 
discovery of a passage by the Cape of Good Hope, they received 
the following particulars, partly from constant and uncontrovert- 
ed traditions preserved by the Christians in those parts.; namely, 
that St. Thomas came first to Socotora, an island in the Arabian 
Sea, and then to Cranganor, where having converted many from 
the error of their ways, he travelled farther into the East ; and 
having successfully preached the Gospel, returned back to the 
kingdom of Coromandel, where, at Maliapour, the metropolis of 
that kingdom, not far from the mouth of the Ganges, he began 
to erect a place for divine worship, till prohibited by the idol- 
atrous priests, and Sagamo, prince of that country. But 
after performing several miracles, the work was suffered to 
proceed, and Sagamo himself embraced the Christian faith, 



LIVES OF TIIE APOSTLES. 



Ml 



whose example was soon followed by great numbers of his 
friends and subjects. 

This remarkable success alarmed the Brachmans, who plainly 
perceived *hat their religion would soon be extirpated, unless 
some metlud could be found of putting a stop to the progress of 
Christianity ; and therefore resolved to put the apostle to death. 
At a small distance from the city was' a tomb, where St. Thomas 
often retired for private devotions Hither the Brachmans, and 
their armed followers pursued him, and while he was at prayer, 
they first shot at him with a shower of darts, after which one of 
the priests ran him through with a lance. 

His body was taken up by his disciples, and buried in the 
church he had lately erected, and which was afterwards improved 
into a fabric of great magnificence. 

St. Chrysostom says, that St. Thomas, who at first was the 
weakest and most incredulous of all the apostles, became, 
through Christ's condescension to satisfy his scruples, and the 
power of the divine grace, the most active and invincible of them 
all ; travelling over most parts of the world, and living without 
fear in the midst of barbarous nations, through the efficacy of 
that Almighty power which can make the weakest vessels to per- 
form acts of the greatest difficulty and moment. 



ST. JAMES THE LESS. 

It has been doubted by some, whether this was the same with 
that St. James who was afterwards bishop of Jerusalem, two of 
this name being mentioned in the sacred writings ; namely, St. 
James the Great, and St. James the Less, both apostles. The 
ancients mentioned a third, surnamed the Just, which they will 
have to be distinct from the former, and bishop of Jerusalem. 
But this opinion is built upon a sandy foundation, for nothing is 
plainer than that St. James the apostle (whom St. Paul calls 
u our Lord's brother," and reckons, with Peter and John, one 
of the pillars of the church) was the same who presided among 
the apostles, doubtless by virtue of his Episcopal office, and de- 
termined the causes in the synod of Jerusalem. It is reasonable 
to think that he was the son of Joseph, afterwards the husband 
of Mary, by his first wife, whom St. Jerome styles Escha, and 
adds, that she was the daughter of Aggi, brother to Zacharias, 



492 



LIVES OF THE APOSTLES 



the father of John the Baptist. Hence he was reputed our 
Lord's brother. We find indeed several mentioned as the breth- 
ren of our Saviour in the evangelical history ; but in what sense, 
was greatly controverted by the ancients. St. Jerome, St. 
Chrysostom, and some others, will have them to be called, from 
their being the sons of Mary, cousin-germ an, or, according to 
the Hebrew idiom, sister to the virgin Mary. But Eusebius, 
Epiphanius, and many others, tell us, they were the children of 
Joseph by a former wife. And this seems to be more natural, 
and best agrees with what the evangelists say of them, when 
they enumerate the question of the Jews: evidently implying 
their astonishment, that a person descended from, and related to, 
not the opulent and the mighty, but those of a humble sphere, as 
his parents and brethren were known to be, should possess such 
extraordinary endowments. The Jews looked for a Messiah in- 
vested with all the pomp and splendor of an earthly potentate ; 
well then might they ask, when they beheld the display of his 
power, " Whence then hath this man these things V 

After the resurrection, he was honored with the particular ap- 
pearance of our Lord to him, which, though passed over in 
silence by the evangelists, is recorded by St. Paul. 

Some time after this appearance, he was chosen bishop of 
Jerusalem, and preferred before all the rest for his near relation 
to Christ ; for the same reason we find Simon chosen to be his 
immediate successor in that see, because, after St. James, he was 
our Lord's next kinsman : a consideration that made Peter and 
the two sons of Zebedee, though they had been peculiarly hon- 
ored by our Saviour, not to contend for this high and honorable 
station, but freely chose James bishop of Jerusalem. 

W r hen St. Paul came to Jerusalem after his conversion, he 
applied to St. James, and was honored by him with " the right 
hand of fellowship." And it was to St. James that Peter sent 
the new T s of his miraculous deliverance out of prison. " Go," 
said he, " shew these things unto Jame-s and to the brethren s* 
that is, to the whole church, especially to St. James the pastor 
of it. 

He performed every part of his duty with all possible care 
and industry, omitting no particular necessary to be observed by 
a diligent and faithful guide of souls, strengthening the weak, in- 
structing the ignorant, refuting the erroneous, reproving the 
obstinate : and by the constancy of his sermons, conquering the 
stubbornness of that perverse and refractory generation he had 
to deal with, many of the nobler and better sort being persuaded 
to embrace the Christian faith. 

But a person so careful, so successful in his charge, could not 
fail of exciting the spite and malice of his enemies ; a sort of 
men to whom the apostle has given too true a character, that 



LIVES OF THE APOSTLES 



493 



H they please not God, and are contrary to all men." They were 
vexed to see St. Paul had escaped their hands, by appealing unto 
(Jaesar ; and therefore turned their fury against St. James : bui 
being unable to effect their design under the government of Fes- 
Mas, they determined to attempt it under the procuratorship of 
Albinus his successor, Ananus the Younger, of the sect of the 
Sadducees, being high priest. 

In order to this a council was summoned, and the apostle, with 
others, arraigned and condemned as violators of the law. But 
that the action might appear more plausible and popular, the 
scribes and pharisees, masters in the art of dissimulation, endea- 
vored to ensnare him : and, at their first coming, told him, that 
they had all placed the greatest confidence in him ; that the whole 
nation as well as they, gave him the title of a just man, and one 
that was no respecter of persons ; that they therefore desired that 
he would correct the error and false opinion the people had con- 
ceived of Jesus, whom they considered as the Messiah,, and take 
this opportunity of the universal confluence to the paschal solemn- 
ity to set them right in their opinions in this particular, and would 
go with them to the top of the temple, where he might be seen and 
heard by all. 

The apostle readily consented, and being advantageously placed 
on a pinnacle of the temple, they addressed him in the following 
manner ; " Tell us, for we have all the reason in the world to be- 
lieve, that the people are thus generally led away, with the doc- 
trine of Jesus who was crucified ; tell us, what is the instruction 
of the crucified Jesus ?" To which the apostle answered, with 
an audible voice, "Why do you inquire of Jesus the Son of Man? 
He sits in heaven, at the right hand of the Majesty on high, and 
will come again in the clouds of heaven." The people below 
hearing this, glorified the blessed Jesus, and openly proclaimed, 
" Hosanna to the Son of David." ^ 

The scribes and pharisees now perceived that they had acted 
foolishly ; that instead of altering, they had confirmed the peo- 
ple in their belief ; and that there was no -other way left but to 
despatch him immediately, in order to warn others by his suffer- 
ings, not to believe in Jesus of Nazareth. Accordingly they 
suddenly cried out, That James himself was seduced, and be- 
come an impostor ; and they immediately threw him from the 
pinnacle on which he stood, into the court below ; but not. being 
killed on the spot, he recovered himself so far as to rise on his 
knees, and pray fervently to heaven for his murderers. But 
malice is too diabolical to be pacified with kindness, or satis- 
fied with cruelty. Accordingly his enemies, vexed that they 
had not fully accomplished their work, poured a shower of stones 
upon him, while he was imploring their forgiveness at the 



42 



LIVES OF THE APOSTLES 



iirone of grace ; and one of them dissatisfied with this cruel 
i reatment, pat an end to his misery with a fuller's club. 

Thus did this great and good man finish his course, in the 
ninety-sixth year of his age, and about twenty-four years after 
f»ur blessed Saviour's ascension into heaven. His death was 
! imented by ail good men, even by the sober and just persona 
; mong the Jews themselves, as Josephus himself confesses. 

He was a man of exemplary piety and devotion, educated 
i -rider the strictest rules and institutions of religion. Prayer was 
is constant business and delight ; he seems as it were to have 
l ved upon it, and continually to have had his conversation in 
r ca Ven ; and he who has told us, " That the prayer of a right- 
i ous nuxZ availeth much " found it so by his own experience,, 
t eaven lending a more immediate ear to his petitions ; so that in 
i- time of remarkable drought, on his praying for rain, the clouds 
r>ielted into fruitful showers. 

Nor was his charity towards men less than hi.-; piety towards 
God ; he did good to all, watched over the souls of men, and 
s !:udied to advance their eternal welfare. He was of a remark- 
obly meek and humble temper, honoring w r hat was excellent in 
others, and concealing what was valuable in himself. Neither 
the eminence of his relation to the blessed Jesus, nor the dignity 
rf the place he so worthily filled, could induce !im to entertain 
i >fty thoughts of himself above the rest of his brethren : on the 
c ontrary, he strove to conceal whatever might place him in a 
higher rank than the other disciples of the Lord of glory. Though 
he was a relative to the Redeemer of mankind, he styles himself 
only " the servant of our Lord Jesus Christ " not so much as 
mentioning his being an apostle. 



ST* SIMON THE ZEAH T. 



St. Simon, in the catalogue of the apostles, :s sty'ed " Si- 
aion the Canaanite," whence some conjecture 1 was born in 
Cana of Galilee, and others will have him to have been the 
bridegroom mentioned by St. John, at whose m: ? iage our bles- 
sed Saviour turned the water into wine. But UJs word has no 
f^ation to his country, or the place of his nativity f emg derived 
from the Hebrew word " kana," which signifLi "zeal," and 
denotes a warm and sprightly temper. What sot: of the Evan- 



LIVES OF THE APOSTLES. 



495 



ge'lists therefore call " Canaanite," others, rendering the Hebrew 
by the Greek word, style " Zealot :" not from his great zeal, his 
ardent affection to his Master, and his desire of advancing his 
religion in the world, but from his warm, active temper, and 
zealous forwardness in some particular sect of religion before his 
coming to our Saviour. 

In order to understand this the better, it will be necessary to 
observe, that as there were several sects and parties among the 
Jews, so there was one, either a distinct sect, or at least a 
branch, of the pharisees, called the sect of the Zealots. This 
sect of the zealots took upon them to execute punishments in 
extraordinary cases ; and that not only by the connivance, but 
with the permission both of the rulers and people, till, in pro- 
cess of time, their zeal degenerated into all kinds of licentious- 
ness and wild extravagance ; and they not only becan to the pests 
of the commonwealth at home, but opened the dooi r or the Ro- 
mans to break in upon them, to their final and irrevocable ruin. 
They were continually prompting the people to throw off the 
Roman yoke, and assert their natural liberty, taking care, when 
they had thrown all things into confusion, to make their own 
advantage of the tumult. Josephus gives a large account oi 
.'hem, and every where bewails them as the great plague of the 
nation. 

Many attempts were made, especially by Annas the high- 
priest, to reduce them to order, and oblige them to observe the 
rules of sobriety : but ail were in vain. They continued t'oeir 
violent proceedings, and joining with the Idumeans, com? witted 
every kind of outrage. They broke into the sanctuary, si? w the 
priests themselves before the altar, and filled the streets o* Jeru- 
salem with tumults, rapine, and blood. Nay, when Jerusalem 
was closely besieged by the Roman army, they continued their 
detestable proceedings, creating fresh tumults and factions, and 
^ere indeed the principal cause of the ill success of the i'ews in 
that fatal war. 

This is a true account of the sect of the Zealots ; though, 
whatever St. Simon was before, we have no reason to suspect, 
but after his conversion he was very zealous for the hon r>r of his 
Master, and considered all those who were enemies to 'Ohrist as 
enemies to himself, however near they might be to hirri in any 
natural relation. And as he was very exact in all the practical 
duties of the Christian religion, so he showed a very serious and 
pious indignation towards those who professed relfgion, and a 
Faith in Christ with their mouths, but dishonored their sacred 
profession, by their irregular and vicious lives, as some of the 
first professing Christians really did. 

St. Simon continued in communion with the rest of the apos- 
tles and disciples at Jerusalem ; and at the feast of Pentecosf 



490 



LIVES OF 1 HE AFOSTLES. 



received the same miraculous gifts of the Holy Ghost ; so thai a* 
he was qualified with the rest of his brethren for the apostolical 
office, in propagating the Gospel of the Son of God, we cannoi 
doubt of his exercising his gifts with the same zeal and fidelity, 
though in what part of the world is uncertain. Some say he 
went into Egypt, Cyrene, and Africa, preaching the Gospel to 
the inhabitants of those remote and barbarous countries. Anc 
others add that after he had passed through those burning wastes, 
he took ship, and visited the frozen regions of the north, preach- 
ing the Gospel to the inhabitants of the western parts, and ever; 
to Britain ; where having converted great multitudes and sus 
tained the greatest hardships and persecutions, he was at last cru- 
cified, and buried in some parts of Great Britain, but the place 
where is ur known. 



ST. JUDE. 

This apostle is mentioned by three several names in the 
evangelical history, namely, Jude or J udas, Thaddeus and Leb- 
beus. 

He was brother to St. James the Less, afterwards bishop of 
Jerusalem, being the son of Joseph the reputed father of Christ, 
by a former wife. It is not known when or by what means he 
became a disciple of our blessed Saviour, nothing being said of 
nim, till we find him in the catalogue of the twelve apostles ; nor 
afterwards till Christ's last supper, when discoursing with them 
about his departure, and comforting them with a promise, that 
he would return to them again (meaning after his resurrection) 
and that the " world should see him no more, though they 
should see him," our apostle said to his Master, " Lord, how 
is it that thou wilt manifest thyself to us, and not unto the 
world ?" 

Paulinus tells us that the province which fell to the share of 
St. Jude, in the apostolic division of the provinces, was Lybia ; 
but he does not tell us whether it was the Cyrenian Lybia, which 
is thought to have received the Gospel from St. Mark, or the 
more southern parts of Africa. But however that be, in his first 
setting out to preach the Gospel, he travelled up and down Ju- 
dea and Galilee ; then through Samaria unto Idumea, and to the 
cities of Arabia and the neighboring countries, and afterwards to 



LIVES OP THE APOSTLES. 



497 



Syria and Mesopotamia. Nicephorus adds, that he came at last 
to Edessa, where Abagarus governed, and where Thaddeus, one 
of the seventy, had already sown the seeds of the Gospel. Here 
he perfected what the other had begun ; and having by his ser- 
mons and miracles established the religion of Jesus, he died in 
peace ; but others say that he was slain at Berytus, and honora- 
bly buried there. The writers of the Latin Church are unani- 
mous in declaring that he travelled into Persia, where, after great 
success in his apostolical ministry for many years, he was at last, 
for his freely and openly reproving the superstitious rites and 
customs of the Magi, cruelly put to death. 

St. Jude left only one epistle, which is placed the last of those 
seven styled catholic, in the sacred canon. It hath r.z. 
lar inscription as the other six have, but it is thought to have 
been primarily intended for the Christian Jews, in their several 
dispersions, as St. Peter's epistles were. In it he tells them 
" that he at first intended to write to them in general of the com- 
mon salvation, and establish and confirm them in it ; Lut seeing 
the doctrine of Christ attacked on every side by heretics, he 
conceived it more necessary to spend his time in exhoi ting them 
to light manfully in defence of the faith once delivered to the 
saints, and oppose the false teachers who labored so indefatiga- 
bly to corrupt it." 

It was some time before this epistle was generally received in 
the church. The author, indeed, like St. James, St. John, and 
sometimes St. Paul himself, does not call himself an apostle, 
styling himself only " the servant of Christ." But he has added 
what is equivalent, " Jude the brother of James," a charactei 
that can belong to no one but our apostle. And surely the hu- 
mility of a follower of Jesus should be no objection against his 
writings. 



ST. MATTHIAS. 



As Matthias was not an apostle of the first election, immedi- 
ately called and chosen of the Son of God himself, it cannot he 
expected that any account of him can be found in the evangelic?? 1 
history. He w T as one of our Lord's disciples, probably one oi 
the seventy ; he had attended on him the whole time of his public 
ministry, and after his death was elected into the apostieship, to 

42* 



«<J8 



LIVES OF THE APOSTLES. 



supply the place of Judas, who, after betraying his groat Lord 
and Master, laid violent hands on himself. 

The defection of Judas having made a vacancy in the apos- 
tolic college, the first thing they did, after the return from mount 
Olivet, when their great Master ascended to the throne of his 
glory, was to fill up this vacancy with a proper person. 

Accordingly, two persons were proposed, Joseph called Bar- 
sabas, and Matthias, both duly qualified for the important 
office. The method of election was by lots, a way common both 
among the Jews and Gentiles for determining doubtful and diffi- 
cult cases, especially in choosing judges or magistrates. And 
this course seems to have been taken by the apostle, because the 
Holy Ghost was not yet given, by whose immediate dictates and 
inspirations they were afterwards chiefly guided. The prayer 
being ended, the lots were drawn, by which it appeared that 
Matthias was the person, and he was accordingly numbered 
among the twelve apostles. 

Not long after this election the promised powers of the Holy 
Ghost were conferred on the apostles, to qualify them for that 
great and difficult employment upon which they were sent, name- 
ly, the establishing the holy religion of the Son of God- among 
the children of men. 

St. Matthias spent the first year of his ministry in Judea, 
where he reaped a very considerable harvest of souls, and then 
travelled into different parts of the world, to publish the glad 
tidings of salvation to a people who had never before heard of 
a Saviour ; but the particular parts he visited are not certainly 
known. 

It is uncertain by what kind of death he left the regions of mor- 
tality, and sealed the truth of the Gospel he had so assiduously 
preached, with his blood. Dorotheus says, he finished his course 
at Sebastople, and was buried there, near the temple of the sun. 
An ancient Martyrology reports him to have been seized by the 
Jews, and as a blasphemer to have been stoned and then behead- 
ed. But the Greek offices, supported herein by several ancient 
brevaries, tell us that he was crucified. 



ST. MARK. 

St. Mark was descended from Jewish parents, and of the 
t tribe of X^evi. Nor was it uncommon among the Jews to 



LIVES OP THE APOSTLES. 



change their names on some remarkable revolution or accicL 
<5f life, or when they intended to travel into any of the European 
provinces of the Roman empire. 

The ancients generally considered him as one of the seventy 
disciples ; and Epiphanus expressly tells as, that he was one of 
those who, taking exception at our Lord's discourse of " eating 
his flesh and drinking his blood, went back and walked no more 
with him." But there appears no manner, of foundation for these 
opinions, nor either for that of Nicephorus, who will have him 
to be the son of St. Peter's sister. 

Eusebius tells us, that. St. Mark was sent into Egypt by St. 
Peter to preach the Gospel, and accordingly planted a church in 
Alexandria, the metropolis of it ; and his success was so very 
remarkable, that he converted multitudes both of men and women; 
persuading them not only to embrace the Christian religion, but 
also a life of more than ordinary strictness. 

St. Mark did not confine himself to Alexandria, and the 
oriental parts of Egypt, but removed westward to Lybia, pass- 
ing through the countries of Marmacia, Pentapolis, and others 
adjacent, where, though the people were, both barbarous in their 
manners, and idolatrous in their worship, yet by his preaching 
and miracles he prevailed on them to embrace the tenets of the 
Gospel ; nor did he leave them till he had confirmed them in the 
faith- 
After this long tour he returned to Alexandria, where he 
preached with the greatest freedom, ordering and disposing of 
the affairs of the church, and wisely provided for a succession, 
by constituting governors and pastors of it. But the restless ene- 
my of the souls of men would not suffer our apostle to continue 
in peace and quietness, for while he was assiduously laboring in. 
the vineyard of his Master, the idolatrous inhabitants, about 
the time of Easter, when they were celebrating the solemnities 
of Serapis, tumultuously entered the church,, forced St. Mark, 
then performing divine service, from thence ; and binding his 
feet with cords, dragged him through the streets, and over the 
most craggy places, to the Bucelus, a precipice near the sea, 
leaving him there in a lonesome prison, for that night ; but hi3 
great and beloved Master appeared to him in a vision, com- 
forting and encouraging his soul, under the ruins of his shat- 
tered body. The next morning early the tragedy began afresh, 
for they dragged him about in the same cruel and barbarous 
manner till he expired. But their malice did not end with 
his death ; they burnt his mangled body, after they had so in- 
humanly deprived it of life ; but the Christians, after the hor- 
rid tragedy was over, gathered up his bones and ashes, and 
decently interred them near the place where he used to preach. 
His remains were afterwards, with great pomp, removed from 



600 



LIVES OP THE APOSTLES. 



Alexandria to Venice, where they were religiously honored, and 
he was adopted the tutelar saint and patron of that state. 

He suffered martyrdom on the 25th of April, but the year is 
not absolutely known : the most probable opinion however is 
that it happened about the end of Nero's reign. 

His Gospel, the only writing he left behind him, was written 
at the entreaty and earnest desire of the converts at Rome, 
who. not content with having heard St. Peter preach, pressed 
St. Mark, his fellow-disciple, to commit to writing an his- 
torical account of what he had delivered to them, which he per- 
formed with equal faithfulness and brevity, and being perused 
and approved of by St. Peter, it was commanded to be publicly 
read in their assemblies. It was frequently styled St. Peter's 
Gospel, not because he dictated it to St. Mark, but because 
the latter composed it in the same manner as St. Peter usually 
delivered his discourses to the people. And this is probably 
the reason of what St. Chrysostom observes, that io his style of 
expression he delights to imitate St. Peter, representing a great 
deal in a few words. The remarkable impartiality he observes 
in ail his relations is plain from hence, that so far from con 
cealing the shameful lapse and denial of Peter, he describes it 
with more aggravating circumstances than any of the other 
evangelists. 



-ST. LUKE. 

This disciple of the blessed Jesus was born at Antioch, the 
metropolis of Syria, a city celebrated by the greatest writers of 
these times for the pleasantness of its situation, the fertility of its 
soil, the richness of its commerce, the wisdom of its senate, and 
the civility and politeness of its inhabitants. It was eminent for 
schools of learning, which produced the most renowned masters 
in the arts and sciences. So that, being born, as it were, in the 
lap of the muses, he could not w r ell fail of acquiring an ingenious 
and liberal education. But he was not contented with the learn- 
ing of his own country ; he travelled for improvement into several 
parts of Greece and Egypt, and became particularly skilled in 
physic, which he made his profession. 

But thotfe who would, from this particular, infer the quality 
of his birth and fortune, forget that the healing art was in those 



TTVES OF THE APOSTLES. 



501 



early times generally practised by servants ; and hence Grotius 
is of opinion, that St. Luke was carried to Rome, and lived 
there a servant to some noble family, in quality of physician ; 
but after obtaining his freedom he returned into his own coun- 
try, and probably continued his profession till his death, it being 
so highly consistent with, and in many cases subservient to, the 
care of souls. 

He was also famous for his skill in another art, namely, paint- 
ing, as appears from an ancient inscription found in a vault near 
the church of St. Maria de Via Lata, at Rome, supposed to have 
been the place where St. Paul dwelt, which mentions a picture of 
the blessed Virgin, Una ex vii. ab Luca depictis, " being one of 
the seven painted by St. Luke." 

St. Luke was a Jewish proselyte ; but at what time he became 
a Christian is uncertain. It is the opinion of some, from the in- 
troduction to his Gospel, that he had the facts from the reports 
of others, who were eye-witnesses, and suppose him to have been 
converted by St. Paul : and that he learned the history of his 
Gospel from the conversation of that apostle, and wrote it under 
his direction ; and that when St. Paul, in. one of his epistles, says, 
" according to my gospel/' he means this of St. Luke, which 
he styled his," from the great share he had in the composition 
of it. 

On the other hand, those who hold that he wrote his Gospel 
from his own personal knowledge, observe, that he could, not 
receive it from St. Paul, as an eye-witness of the matters con- 
tained in it, because all those matters were transacted before his 
conversion ; and that he never saw our Lord before he appeared 
to him in his journey to Damascus, which was some time after he 
ascended into heaven. Consequently when St. Paul says, " ac- 
cording to my Gospel," he means no more than that Gospel in 
general which he preached ; the whole preaching of the apostles 
being styled the Gospel. 

But however this be, St. Luke became the inseparable com- 
panion of St. Paul, in all his travels, and his constant fellow- 
laborer in the work of the ministry. This endeared him to that 
apostle, who seems delighted with owning him for his fellow-labo- 
rer, and in calling him " the beloved physician," and the " brothei 
whose praise is in the Gospel." 

St. Luke wrote two books for the use of the church, his 
Gospel and the Acts of the Apostles ; both which he dedica- 
ted to Theophilus, which many of the ancients suppose to be 
a feigned name, denoting a lover of God, a title common to 
all sincere Christians. But others think it was a real person, 
because the title of " most excellent" is attributed to him ; 
the usual title and form of address in those times to princes and 
great men. 



Q02 



LIVES OP THE APOSTLES. 



His Gospel contains the principal transactions of our Lord's 
hfe ; and the particulars omitted by him are in general of less 
importance than those of the other Evangelists. 

With regard to the Acts of the Apostles, written by St. Luke, 
the work was, no doubt, performed at Rome, about the time of 
St. Paul's residing there, with which he concludes his history. 
It contains the actions, and sometimes the sufferings, of the prin- 
cipal apostles, especially St. Paul, whose activity in the cause of 
Christ made him bear a great part in the labors of his Master ; 
and St. Luke being his constant attendant, an eye-witness of the 
whole carriage of his life, and privy to his most intimate transac- 
tions, was consequently capable of giving a more full and satis- 
factory account of them. Among other things, he enumerates 
the great miracles the apostles did in confirmation of their 
doctrine. 

In both these ti3atises his manner of writing is exact and ac- 
curate ; his style noble and elegant, sublime and lofty, and yet 
clear and perspicuous, flowing with an easy and natural grace 
and sweetness, admirably adapted to an historical design. In 
short, as an historian he was faithful in his relations, and ele- 
gant in his writings ; as a minister, careful and dilig ?nt for the 
good of souls ; as a Christian, devout and pious; and to crown 
all the rest, laid down his life in testimony of the Gospel he had 
both preached and published to the world. 



ST. BARNABAS. 

St. Barnabas, was at first called Joses, a softer termination 
generally given by the Greeks to Joseph. His fellow disciples 
added the name of Barnabas, as significant of some extraordi- 
nary property in him. St. Luke interprets it " the son of con- 
solation," from his being ever really to minister to the afflicted, 
both bv word and action. 

He was a descendant of the tribe of Levi, of a family remov- 
ed out of Judea, and settled in the isle of Cyprus, where they 
had purchased an estate, as the Lcvites might do out of their 
own country. His parents finding him of a promising genius 
and disposition, placed him in one of the schools of Jerusalem, 
tinder the tuition of Gamaliel, St. Paul's master; an incident 



LIVES OF THE APOSTLES. 



503 



which, in all probability, laid the first foundation for that intima- 
cy that afterwards subsisted between these two eminent servants 
of the blessed Jesus. 

The first mention we find of St. Barnabas in the Holy Scrip- 
tures, is the record of that great and worthy service he did the 
church of Christ, by succoring it with the sale of his patrimony 
in Cyprus, the whole price of which he laid at the apostles' feet, 
to be put into the common stock, and disposed of as they should 
think fit among the indigent followers of the holy Jesus. 

And now St. Barnabas became considerable in the ministry 
and government of the church : for we find that St. Paul, 
coming to Jerusalem three years after his conversion, and not 
readily procuring admittance into the church, because he had 
been so grievous a persecutor of it, and might still be suspected 
of a design to betray it, addressed himself to Barnabas, a lead- 
ing man among the Christians, and one that had personal know- 
ledge of him. He accordingly introduced him to Peter and 
James, and satisfied them of the sincerity of his conversion, and 
in what a miraculous manner it was brought about. This re- 
commendation carried so much weight with it, that Paul was 
not only received into the communion of the apostles, but taken 
into Peter's house, " and abode with him fifteen days." GaL 
i. 18. 

About four or five years after this, the agreeable news was 
brought to Jerusalem, that several of their body who had been 
driven out of Judea by the persecutions raised about St. Ste- 
phen, had preached at Antioch with such success, that a great 
number, both of Jews and proselytes, embraced Christianity ; 
and were desirous that some of the superior order would come 
down and confirm them. This request was immediately grant- 
ed, and Barnabas was deputed to settle the new plantation. 
Being himself " a good man and full of the Holy Ghost, and of 
faith," his charitable deeds accompanying his discourses, and his 
pious life exemplifying his sound.doctrine, the people w r ere great- 
ly influenced by him, and very considerable additions were made 
to the Christian church. But there being too large a field for one 
laborer, he went to fetch Saul from Tarsus, who came back 
with him to Antioch, and assisted him a whole year in establish- 
ing that church. Their labors prospered : their assemblies were 
crowded, and the disciples, who before this were called among 
themselves, " brethren, believers, elect," and by their enemies, 
"Nazarenes, and Galileans," were now calle 1 "Christians" first 
at Antioch. 

When the apostles had fulfilled their charitable embassy, and 
stayed some time at Jerusalem, to see the good effects of it, they 
returned again to Antioch, bringing with them John, whose 
surname was Mark, the <*on of Mary, sister to Barnabss, and a* 



504 



JLIVES OP THE APOSTLES 



whose h <SQ the disciples found both security for their persona, 
md con' ?ien£y for the solemnities of their worship. But soon 
ifter the jostles returned to Antioch, an express relation was 
made to th° church by the mouth of one of the prophets who 
ninistere ?, that Barnabas and Saul should be set apart foi 
an extraoiu._.^ry work, unto which the Holy Ghost had appoint- 
ed them. Upon this declaration, the church set apart a day for 
a solemn mission ; after devout prayer and fasting, they laid 
their hands upon them, and ordained them to their office ; which 
was to travel over certain countries, and preach the Gospel to 
the Gentiles. From this joint commission Barnabas obtained 
the name of an apostle, not only among later writers of the 
church, but with St. Paul himself, as we find in the history of the 
\cts of the Apostles. 

Paul and Barnabas being thus consecrated "the apostles of 
he Gentiles," entered upon their province, taking with them 
Johu Ma*k, for their minister or deacon, who assisted them in 
nanv ecclesiastical offices, particularly in taking care of the 
>oor. 

The first city they visited after their departure from Antioch 
vas Selucia, a city of Syria, adjoining to the sea ; from whence 
. hey sailed for the island of Cyprus, the native place of St. Bar- 
" abas, and arrived at Salamis, a port formerly remarkable for 
U s trade. Here they boldly preached the doctrines of the Gos- 
pel in the synagogues of the Jews : and from thence travelled 
to Paphos, the capital of the island, and famous for a temple 
dedicated to Venus, the tutelar goddess of Cyprus. Here their 
preaching was attended with remarkable success ; Sergius Pau- 
las, the proconsul, being, among others, converted to the Chris- 
tian faith. 

Leaving Cyprus, they crossed the sea to preach in Pamphilia, 
T?here their deacon John, to the great grief of his uncle Barna- 
bas, left them, and returned to Jerusalem : either tired with con- 
tinual travels, or discouraged at the unavoidable dangers and 
difficulties which experience had sufficiently informed him would 
constantly attend the preachers of the Gospel from hardened 
Jews and idolatrous Gentiles. 

Soon after their arrival at Lystra, Paul cured a man who had 
been lame from his mother's womb, which so astonished the in- 
habitants, that they believed them to be gods, who had visited 
the world in the forms of men. Barnabas they treated as Jupi- 
ter, their sovereign deity, either because of his age, or the grav- 
ity and comeliness of his person ; for all the writers of antiquity 
represent him as a person of venerable aspect, and a majestic 
presence. But the apostles, with the greatest humility, declared 
themselves to be but mortals : and the inconstant populace soon 
satisfied themselves of the truth of what they had asserted : the 



\ 



PAUL AND BARNABAS REPUTED AS GODS, 
page 504. 




"And they called Barnabas Jupiter; and Paul called they Murcurious, be- 
cause he was the chief speaker. Then the priest of Jupiter, which was before 
their city, brought oxen and garlands unto the gates, and would have done sa- 
crifice with the people." — Acts xiv. 12, 13. 



LIVES OF THE APOSTLES. 



505 



at the persuasion of their indefatigable persecutors, who followed 
them thither also, *hey made an assault upon them, and stoned 
Paul, till they left him for dead. But, supported by an invisi- 
ble power from on high, he soon recovered his spirits and 
strength, and the apostles immediately departed for Derbe. Soon 
after their arrival, they again applied themselves to the work ol 
the ministry, and converted many to the religion of the blessed 
Jesus. 

From Derbe they returned back to Lystra, Iconium, and An- 
tioch, in Pisidia, "confirming the souls of the disciples, and 
exhorting them to continue in the faith ; and that we must 
through much tribulation, enter into the kingdom of God." 
Acts, xiv. 22. After a short stay they again visited the churches 
of Pamphilia, Perga, and Attala, where they took ship, and sail- 
ed to Antioch in Syria, the place from whence they first set out. 
Soon after their arrival, they called the church of this city to- 
gether, and gave them an account of their travels, and the great 
success with which their preaching in the Gentile world had been 
attended. 

But they had not long continued in this city, before their as- 
sistance was required to compose a difference in the church, 
occasioned by some of the Jewish converts, who endeavored to 
persuade the Gentiles that they were bound to observe the law ol 
Moses, as well as that of Christ ; and be circumcised as well as 
baptized. Barnabas endeavored to dissuade the zealots from pres- 
sing such unnecessary observances ; but all his endeavors proving 
ineffectual, he was deputed with St. Paul and others, to the churcFi 
at Jerusalem, to submit the question, to be determined there in a 
full assembly. During their stay at Jerusalem, Mark, in all prob- 
ability reconciled himself to Barnabas, and returned with him 
and St. Paul to Antioch, after they had succeeded in their busi- 
ness in Jerusalem, and obtained a decree from the synod there, 
that the Gentile converts should not have circumcision and other 
Mosaic rites imposed upon them. 

This determination generally comforted and quieted the minds 
of the Gentiles, but it did not prevent the bigoted Jews from 
keeping up a separation from them ; and that with so much ob- 
stinacy, that when St. Peter, some time after, came to Antioch, 
he, for fear of offending them, deviated from his former prac- 
tice and late speech and vote in the synod of Jerusalem, by re- 
fraining from all kinds of communion with the Gentiles : and Bar- 
nabas himself, though so great and good a man, was induced, by 
the authority of his example, to commit the same error ; but, 
doubtless, on being reproved by St. Paul, they both took more 
courage, and walked according to the true liberty and freedom of 
the Gospel. 

43 



S06 



LIVES OF THE APOSTLES. 



Some days after the last occurrence, Paul made a proposal 
to Barnabas, that they should repeat their late travels among 
the Gentiles, and see how the churches they had planted in- 
creased in their numbers, and improved in the doctrine they 
had taught them. Barnabas very readily complied with the 
motion ; but desired they might take with them his reconciled 
nephew, John Mark. This Paul absolutely refused, because, 
in their former voyage, Mark had not shown the constancy of 
a faithful minister of Christ, but consulted his own ease at a 
dangerous juncture ; departed from them without leave at Para- 
philia, and returned to Jerusalem. Barnabas still insisted on 
taking him ; and the other continuing as resolutely to oppose it, 
a short debate arose, which terminated in a separation, whereby 
these two holy men, who had for several years been companions 
in the ministry, and with united endeavors propagated the Gos- 
pel of the Son of God, now took different provinces. Barna- 
bas, with his kinsman, sailed to his own country, Cyprus ; and 
Paul, accompanied by Silas, travelled to the churches of Syria 
and Cicilia. 

After this separation from St. Paul, the sacred writings 
give us no account of St. Barnabas ; nor are the ecclesiastical 
writers agreed among themselves with regard to the actions of 
this apostle after his sailing for Cyprus. This however seems to 
be certain, that he did not spend the whole remainder of his life in 
that island, but visited different parts of the world, working other 
miracles among the Gentiles. After long and painful travels, at- 
tended with different degrees of success, in different places, he 
returned to Cyprus, his native country, where he suffered mar- 
tyrdom in the following manner : certain Jews coming from Sy- 
ria and Salamis, where Barnabas was then preaching the Gospel 
and being highly exasperated at his extraordinary success, fell up- 
on him as he was disputing in the synagogue, dragged him out 
and after the most inhuman tortures, stoned him to death. His 
kinsman, John Mark, who was a spectator of this barbarous ac- 
tion, privately interred his body in a cave, where it remained till 
the time of the emperor Zeno, in the year of Christ, 485, when it 
was discovered, with St. Matthew's Gospel in Hebrew, written 
with his own hand, lving on his oreast. 



LIVES OP TirE APOSTLES. 



501 



ST. STEPHEN, 

Both tfte Scriptures and the ancient writers are silent with 
regard to the birth, country, and parents of St. Stephen. Epi- 
phanus is of opinion that he was one of the seventy disciples : 
but this is very uncertain. Our blessed Saviour appointed his 
seventy disciples to teach the doctrines, and preach the glad 
tidings of the Gospel ; but it does not appear that St. Stephen 
and the six other first deacons, had any particular designation 
before they were chosen for the service of the tables ; and there- 
fore St. Stephen could not have been one of our Lord's disciples, 
though he might have often followed him, and listened to his 
discourses. 

He was remarkably zealous for the cause of religion, and full 
of the Holy Ghost : working many wonderful miracles before 
the people, and pressing them with the greatest earnestness, to 
embrace the doctrines of the Gospel. 

This highly provoked the Jews ; and some of the synagogues 
of the freed-men of Cyrenia, Alexandria, and other places, 
entered into dispute with him ; but being unable to resist the 
wisdom and spirit with which he spake, they suborned false wit- 
nesses against him, to testify that they had heard him blaspheme 
against Moses and against God. Nor did they stop here ; they 
stirred up the people by their calumnies ; so that they dragged 
him before the council of the nation, or great Sanhedrim, where 
they produced false witnesses against him, who deposed that they 
heard him speak against the temple, and against the law, and 
affirm that Jesus of Nazareth would destroy the holy place, and 
abolish the law of Moses. Stephen, supported by his own in- 
nocence, and an invisible power from on high, appeared undaunt- 
ed in the midst of this assembly, and his countenance shone like 
that of an angel ; when the high priest asking him what he had 
to offer against the accusation laid to his charge, he answered in 
a plain and faithful address to the Jews, which he closed in the 
following manner. 

" Ye stiff-necked, ye uncircumcised in heart and ears, ye will 
f or ever resist the Holy Ghost. Ye tread in the paths of your 
lathers ; as they did, so do you still continue to do. Did not your 
fathers persecute every one of the prophets ? Did not they slay 
them who showed the coming of the Holy One, whom ye your- 
selves have betrayed and murdered ? Ye have received the law 
by the disposition of angels, but never kept it." 



608 



LIVES OP THE APOSTLES. 



At these words they were so highly enraged, that they all 
gnashed their teeth against him. But Stephen, lifting up his 
eyes to heaven, saw the glory of God, and Jesus standing at the 
right hand of Omnipotence. Upon which, he said to the coun- 
cil, " I see the heavens open, and the Son of Man standing at the 
right hand of God." This so greatly provoked the Jews, that 
they cried out with one voice, and stopped their ears, as if they 
had heard some dreadful blasphemy ; and falling upon him, they 
dragged him out of the city and stoned him to death. It was 
the custom of the Jews on these occasions, for the witnesses to 
throw the first stone. Whether they observed this particular at 
the martyrdom of Stephen is uncertain ; but the Evangelist tells 
us, that the witnesses were principally concerned in this action ; 
for they stripped off their clothes, and laid them at the feet "of a 
young man whose name was Saul, then a violent persecutor of 
the Christian church, but afterwards one of the most zealous 
preachers of the Gospel. 

Stephen, while they were mangling his body with stones, was 
praying to the Omnipotent for their pardon. " Lord," said he, 
" lay not this sin to their charge." And then calling on his dear 
Redeemer to receive his spirit, he yielded up his soul. 



TIMOTHY. 

Timothy was a convert and disciple of St. Paul, ne was 
born, according to some, at Lystra ; or, according to others, at 
Derbe. His father was a Gentile, but his mother a Jewess, 
whose name was Eunice, and that of his grandmother, Lois. 

These particulars are taken notice of because St. Paul com- 
mends their piety and the good education which they had given 
Timothy. When St. Paul came to Derbe and Lystra, about 
the year of Christ 51 or 52, the brethren gave a very advan- 
tageous testimony of the merit and good disposition of Timo- 
thy : and the apostle would have him along with him, and he 
initiated him at Lystra before he received him into his company. 
Timothy applied himself to labor with St. Paul in the business of 
the Gospel ; and did him very important services, through the 
whole course of his preaching. It is not known when he was 
made a bishop ; but it is believed that he received very early the 
imposition of the apostle's hands ; and that in consequence of a 



LIVES OF THE APOSTLES. 



609 



particular revelation, or from the Holy Ghost. St. Paul calls 
him not only his dearly beloved son, but also his brother, the com- 
panion of his labors, and a man of God. He declared there were 
none more united with him in heart and mind, than Timothy. 

This holy disciple accompanied St. Paul to Macedonia, to 
Philippi, to Thessalonica, to Berea ; and when the apostle went 
from Berea, he left Timothy and Silas there to confirm the 
converts. When he came to Athens, he sent for Timothy to 
come thither to him ; and when he was come and had given 
him an account of the churches of Macedonia, St. Paul sent 
him back to Thessalonica, from whence he afterwards returned 
with Silas, and came to St. Paul at Corinth. There he contin- 
ued with him, and the apostle mentions him, with Silas, at the 
beginning of the two epistles which he then wrote to the Thes- 
salonians. 

Some years after this, St. Paul sent Timothy and Erastus into 
Macedonia ; and gave Timothy orders to call at Corinth, to re- 
fresh the minds -of the Corinthians, with regard to the truths 
which he had inculcated in them. Some time after, writing to 
the same Corinthians, he recommends them to take care of Timo- 
thy, and send him back in peace ; after which, Timothy returned 
to St. Paul in Asia, who there staid for him. They went togeth- 
er into Macedonia ; and the apostle puts Timothy's name withfus 
own, before the second epistle to the Corinthians, which he wrote 
to them from Macedonia, about the middle of the year of Christ 
57. And he sends his recommendations to the Romans in the 
letter whic>* ne wrote to them from Corinth the same year. 

When St. Paul returned from Rome, in 64, he left Timothy 
at Ephesus to take care of that church, of which he was the first 
bishop, as he is recognized by the council of Chalcedon. St. 
Paul wrote to him from Macedonia, the first of the two letters 
which are addressed to him. He recommends him to be more 
moderate in his austerities, and to drink a little wine because of 
the weakness of his stomach, and his frequent infirmities. After 
the apostle came to Rome, in the year 65, being now very near 
his death, he wrote to him his second letter, which was full of the 
marks of his kindness and tenderness for this his dear disciple : 
and which is justly looked upon as the last will of St. Paul.— 
He desires him to come to Rome to him before winter, and bring 
with him several things which St. Paul had left at Troas. If 
Timothy went to Rome, as it is probable he did, he must have 
been a witness of the martyrdom of this apostle, in the year of 
Christ 66. 

If he did not die before the year 97, we can hardly doubt but 
that he must be the pastor of the church of Ephesus, to whom 
John writes in his Revelations: though the reproaches with which 
he seems to load him for his instability in having left his first 



510 



LIVES OF THE APOSTLES. 



love, do not seem to agree to so holy a man as Timothy was.— 
Thus he speaks to him : " I know thy works, and thy labor, and 
thy patience, and how thou canst not bear them which are evil : 
and thou hast tried them which say they are apostles, and are 
not, and hast found them liars. And hast borne and hast pa- 
tience, and for my name's sake hast labored and hast not fainted. 
Nevertheless, I have somewhat against thee ; because thou hast 
left thy first love. Remember, therefore, from whence thou art 
fallen : and repent and do the first works, or else I will come 
unto thee quickly and will remove thy candlestick out of his 
place, except thou repent.'' The greatest part of interpreters 
think that these reproaches do not so much concern the person of 
Timothy, as that of some members of his church, whose zeal was 
grown cool. But others are persuaded that they may be applied 
to Timothy himself, who made ample amends, by the martyr- 
dom which he suffered, for the reproaches mentioned by St. John 
in this place. It is supposed that Timothy had Onesimus for his 
successor 



TITUS. 



Titus was a Gentile by religion and birth, but converted by 
St. Paul, who calls him his son. St. Jerome says that he was 
St. Paul's interpreter: and that, probably, because he might 
write what St. Paul dictated, or explained in Latin what this 
apostle said in Greek ; or rendered into Greek what St. Paul 
said in Hebrew or Syriac. St. Paul took him with him to Jeru- 
salem, when he went thither in the year 51 of the vulgar cera, 
about deciding the question which was then started, whether the 
converted Gentiles ought to be made subject to the ceremonies of 
the law ? Some would then have obliged him to circumcise Ti- 
tus ; but neither he nor Titus would consent to it. Titus was 
sent by the same apostle to Corinth, upon occasion of some dis- 
putes which then divided the church. He was very well received 
by the Corinthians, and very much satisfied with their ready com- 
pliance : but would receive nothing from them, imitating thereby 
the disinterestedness of his mas'ter. 

From hence he went to St. Paul in Macedonia, and gave him 
an account of the state of the church at Corinth. A little while 
after, the apostle desired him to return again to Corinth, to set 
things in order preparatory to his coming. Titus readily under- 



LIVES OP THE APOSTLES, 



511 



jook this journey, and departed immediately, carrying with him 
St. Paul's second letter to the Corinthians. Titus was made 
bishop of the Isle of Crete, about the 63d year of Christ, when 
St. Paul was obliged to quit that island, in order to take care of 
the other churches. The following year he wrote to him, to de- 
sire that as soon as he should have sent Tychicus or Ar tern as to 
him for supplying his place in Crete, Titus would come to 
him to Nicopolis in Macedonia, or to Nicopolis in Epirus, 
upon the Gulf of Ambracia, where the apostle intended to pass 
his winter. 

The subject of this epistle is to represent to Titus what are the 
qualities that a bishop should be endued with. As the principal 
function which Titus was to exercise in the Isle of Crete was to 
ordain priests and bishops, it was highly incumbent on him to 
make a discreet choice. The apostle also gives him a sketch for 
the advice and instructions which he was to propound to all sorts 
of persons ; to the aged, both men and women ; to young peo- 
ple of each sex : to slaves or servants. He exhorts him to keep 
a strict authority over the- Cretans ; and to reprove them with 
severity, as being a people addicted to lying, wickedness, idleness, 
and gluttony. And as many converted Jews were in the churches 
of Crete, he exhorts Titus to oppose their vain traditions and Jew- 
ish fables : and at the same time to show them that the observation 
of the legal cere-monies is no longer necessary ; that the distinc- 
tion of meat is now abolished ; and that every thing is pure and 
clean to those who are so themselves : he puts him in mind of 
exhorting the faithful to be obedient to temporal power ; to avoid 
disputes, quarrels, and slander ; to apply themselves to honest 
callings ; and to shun the company of an heretic, after the first 
and second admonition. 

The epistle to Titus has always been acknowledged by the 
church. The Marcionites did not receive it, nor did the Barsilidi- 
ans, and some other heretics ; but Titian, the head of the Encra- 
tics, received it, and preferred it before all the rest. It is not 
certainly known from what place it was written, nor by whom it 
was sent. 

Titus was deputed to preach the Gospel in Dalmatia ; and he 
was still there in the year 65, when the apostle wrote his second 
epistle to Timothy. He afterwards returned into Crete ; from 
whence it is said he propagated the Gospel into the neighboring isl- 
ands. He di^d at the age of 94, and was buried in Crete. We 
are assured that the cathedral of the city of Candia is ded'cated 
to his name ; and that his head is preserved there entire. The 
Greeks keep his festival on the 25th of August, and the Latins 
on the 4th of Januaiy. 



\ 



519 LIVES OF THE APOSTLES 



THE VIRGIN MARY. 



As we are taught by the predictions of the prophets, that a 
virgin was to be the mother of the promised Messiah, so we 
are assured by the unanimous concurrence of the evangelists, 
that this virgin's name was Mary, the daughter of Joachim 
and Anna, of the tribe of Judah ; and married to Joseph of 
the same tribe. The scripture, indeed, tells us no more of 
the blessed virgin's parents, than that she was of the family of 
David. 

What is said concerning the birth of Mary and her parents is 
to be found only in some apocryphal writings ; but which, how . 
ever, are very ancient. St. John says, that Mary the wife of Cle- 
ophas was the virgin's sister Mary, that was of the royal race of 
David. She was allied likewise to the family of Aaron, since 
Elizabeth, the wife of Zacharias, the mother of John the Baptist, 
was her cousin. 

Not to build upon uncertainties, thus much we are assured by 
the testimony of an angel, that she was happy above all other 
women, in the divine favor ; that she was full of grace ; and that 
the Lord was with her in a peculiar manner. 

For since the Son of God, in order to become a man, and to 
dwell among us, was obliged to take a human body from some 
woman, it was agreeable to his infinite wisdom that he should 
choose for this purpose one whose endowments of body and mind 
were most holy and pious ; who excelled the rest of her sex in 
chaste and virtuous disposition ; and who, in short, was a reposi- 
tory of all the divine graces. 

The excesses of that devotion which has been paid to the bless- 
ed virgin, and the legendary tales of monks, cannot in reason 
blemish her real excellencies, no more than the idolatries of the 
pagans can obscure the light of the sun which is deified. After 
all the abuses of superstition or profaneness, the extremes of ho- 
nor and dishonor, there will ever be a very high esteem and ven- 
eration due to the mother of the blessed Jesus. 

That the mother of our Lord, notwithstanding her marriage, 
was even in that state to remain a pure virgin, and to conceive 
Christ in a miraculous manner, is the clear doctrine of the holy 
scriptures. " Behold," says Isaiah, in chapter vii. prophesying 
of this mysterious incarnation, " a virgin shall conceive, and 
bear a son." The Hebrew word Almah most properly signifies 
a virgin ; and so it is translated here by all the ancient inter- 
preters ; and never once used in the scriptures in any other 



i 



LIVES OF THE APOSTLES. 



sense, as several learned men have proved against the particular 
pretensions of the modern Jews. It primarily signifies " hidden," 
or " concealed ;" whence it is used to denote a virgin, because 
of the custom in the eastern countries of keeping such con- 
cealed from the view of men, never suffering them to stir out of 
the women's apartments. 

Though we cannot doubt but that God, who ordained this 
mystery, provided for all circumstances requisite to its accom- 
plishment ; yet we may consider which way a decorum was pre- 
served in this case by marriage. St. Matthew says, " The virgin 
was espoused, to Joseph ; and that before they came together, 
she was found to be with child of the Holy Ghost. ,, Whence we 
may conclude that it was not a constant custom for the bride to 
go and live at the bridegroom's house immediately upon her be- 
ing affianced to him. 

Notwithstanding the various circumstances relating to this 
affair, as told us in apocryphal books, are not to be relied on as 
certain ; yet, however, Mary's resolution of continency, even 
in a married state, cannot be called in question, since her vir- 
ginity is attested by the Gospel ; and that herself, speaking to 
the Angel, who declared to her that she should become the 
mother of a son, told him, " That she knew not a man," or that 
she lived in continency with her husband. For which reason, 
when Joseph perceived her pregnancy, he was at first so exceed- 
ingly surprised and scandalized at it, that he resolved to .put her 
away, but secretly, without making any noise, and without ob- 
serving the common formalities : for he knew the mutual reso- 
lutions they had agreed to, of being in continence, though in a 
state of marriage. 

The virgin Mary then being espoused, or married, to Joseph, 
the angel Gabriel appeared to her, in order to acquaint her, 
that she should become the mother of the Messiah. Mary 
asked him how that could be, since she knew no man. To 
which the angel replied, that the Holy Ghost should come 
upon hei\ and the power of the Highest should overshadow 
her ; so that she should conceive without the concurrence of 
any man. And to confirm what he had said to her, and show 
that nothing is impossible to God, he added, that her cousin 
Elizabeth, who was old, and had been barren, was then in the 
sixth month of her pregnancy. Mary answered him, " Behold 
the handmaid of the Lord, be it unto me according to thy 
word." And by the miraculous power of the Holy Ghost, she 
presently "conceived the Son of God, the true Emanuel, that is 
to say, "God with us." Whether the holy virgin, immediately 
after the annunciation, went up to. the passover at Jerusalem 
(as some have imagined, this being the season of the year for 
it) or not, we have no account from the Evangelist St. Luke ,* 



M4 



LIVES OP THE APOSTLES. 



but this he assures us, that a little while after she set out foi 
Hebron, a city in the mountains of Judah, in order to visit her 
cousin Elizabeth, to congratulate her upon her pregnancy, 
which she had learned from the angel, at an age when such a 
blessing was not usually to be expected ; and no sooner had she 
entered the house and began to speak, than upon Elizabeth's 
hearing the voice of Mary's salutation, her child, young John 
the Baptist, transported with supernatural emotions of joy 
leaped in her womb. Whereupon she was filled with the Holy 
Ghost; and being, by divine inspiration, acquainted with the 
mystery of the incarnation, she saluted Mary, and cried out, 
" Blessed art thou amongst women ; and blessed is the fruit of 
thy womb. And whence is this to me, that the mother of my 
Lord should come to me ? For lo ! as soon as the voice of thy 
salutation sounded in mine ears, the babe leaped in my womb 
for joy. And blessed is she that believed, for there shall be a 
performance of those things which were told her from the Lord." 
Then Mary, filled with acknowledgments and supernatural light, 
praised God, saying, " My soul doth magnify the Lord, and my 
spirit hath rejoiced in God my Saviour," &c. as we find it in the 
hymn called Magnificat. 

After Mary had continued here about three months, till Eliza- 
beth was delivered (as St. Ambrose thinks, that she might see 
him on whose account she principally made the visit) she then 
returned to her own house. 

When she was ready to be delivered, an edict was published 
by Caesar Augustus, in the year of the world 4000, the first of 
Christ, and the third before the vulgar era, which decreed, 
that all the subjects of the Roman empire should go to their 
respective cities and places, and there have their names regis- 
tered according to their families. Thus Joseph and Mary, 
who were both of the lineage of David, repaired to the city of 
Bethlehem, the original and native place of their family. But 
while they were in the city, the time being fulfilled in which 
Mary was to be delivered, she brought forth her first-born 
son, wrapped him in swaddling clothes, and laid him in a man- 
ger of the stable or cavern whither they had retired ; for they 
could find no place in the public inn, because of the great 
concourse of people that were then at Bethlehem on the same 
occasion ; or they were forced to withdraw into the stable of the 
inn, not being able to get a more convenient place for her to be 
delivered. 

The Greek fathers generally agree that the place of Christ's 
birth was a cavern. Justin and Eusebius place it out of the 
city, but in the neighborhood ; and St. Jerome says, it was at 
the extremity of the city, towards the south. It was commonly 
believed that the Virgin brought forth Jesus the night after her 



LIVES OF THE APOSTLES. 



515 



arrival at Bethlehem, or on the 25th of December. Such is 
the ancient tradition of the church. The fathers inform us that 
Mary brought forth Jesus Christ without pain, and without the 
assistance of any midwife : because she had conceived him with- 
out concupiscence ; and that neither she, nor the fruit she brought 
forth had any share in the curse pronounced against Adam and 
Eve. 

At the same time the angels made the birth of Christ known 
to the shepherds, who were in the fields near Bethlehem ; anct 
who came in the night to see Mary and Joseph, and the child 
lying in the manger, in order to pay him their tribute of adora- 
tion. Mary took notice of all these things, and laid them up in 
her heart. Some time after came the Magi, or wise men, from 
the East, and brought to Jesus the mysterious presents of gold, 
frankincense, and myrrh, having been directed thither by a star 
which led the way . before them, to the very place where the 
babe lay. After this, being warned by an angel that appeared 
to them in a dream, they returned into their ov/n country by a 
way different from that by which they came, without giving 
Herod the intelligence he wanted : which he pretended was in 
order to come and worship the babe, though his real design 
was to cut him off, from a jealousy of his rivalling him in his 
kingdom. 

But the time of Mary's purification being come, that is, forty 
days after the birth of Jesus, she went to Jerusalem in order to 
present her son in the temple ; and there to offer the sacrifice ap- 
pointed by the law, for the purification of women after child- 
birth. At that time there was at Jerusalem an old man, named 
Simeon, who was full of the Holy Ghost, and had received a se- 
cret assurance that he should not die before he had seen Christ 
the Lord. Accordingly, he came into the temple by the impulse 
of the Spirit of God, and taking the little Jesus in his arms, he 
blessed the Lord ; and then addressing himself to Mary, said, 
" This child is set for the rising and falling of many in Israel ; 
and for a sign which shall be spoken against you ; even so far 
that thy own soul shall be pierced as with a sword, that the secret 
thoughts in the hearts of many may be discovered." 

Afterwards, when Joseph and Mary were preparing to return 
to their own country of Nazareth, the ajsgel of the Lord appeal- 
ed to Joseph in a dream, bidding him to~retire into Egypt with 
Mary, and the child, because Herod had a design to destroy 
Jesus. Joseph obeyed the admonition, and continued in Egypt 
till after the death of Herod : when both he and Mary returned 
to Nazareth, not daring to go to Bethlehem, because it was 
the jurisdiction of Archelaus, the son and successor of Herod 
the Great. 



516 



LIVES OF THE APOSTLES 



Joseph and Mary went every year to Jerusalem to the feast 
of the passover : and when Jesus was twelve years of age, they 
brought him with them to the capital. When the days of the 
festival were ended, they set out on their return home : but the 
child Jesus continued at Jerusalem, without their perceiving 
it; and thinking that he might be with some of the company, 
they went on a day's journey ; when not finding him among 
their acquaintance, they returned to Jerusalem, seeking for him. 
Three days after, they found him in the temple, sitting among 
the ^uctors, hearing them and asking them questions. When 
they saw him, they were filled with astonishment ; and Mary 
said to him, My son, why have you served us thus 1 Behold 
your father and myself, who have sought you in great affliction. 
Jesus answered them, Why did you seek me ? did not you know 
that I must be employed about my father's business ? After- 
wards he returned with them to Nazareth, and lived in filial sub- 
mission to them ; but his mother laid up all these things in her 
heart. The Gospel says nothing more of the Virgin Mary, till 
the marriage in Cana of Galilee, where she was present, with 
her son Jesus. 

In process of time, according to the divine appointment re- 
specting his mission, our Saviour resolved to manifest himself to 
the world, and therefore went to the baptism of St. John, from 
thence into the wilderness, and thence to the before-mentioned 
wedding, to which he, with his mother and disciples, had been 
invited. At this entertainment the provision of wine being 
somewhat scanty, (probably because the friends of the married 
couple were but mean,) Christ's mother told her son they had 
no wine, not doubting of his power to supply them : to which 
Jesus answered in terms which had some appearance of a re- 
buke, " Woman, what have I to do with thee ? mine hour is not 
yet come." St. Chrysostom, and the followers of him in his ex- 
plications, impute what was said by the holy Virgin to some 
motive of vanity, and that she was tempted by a desire of seeing 
her own credit raised by the miracles of her son ; but the other 
fathers and commentators ascribe it to her charity and com- 
passion towards these poor people. And it is thought that 
Christ's answer was intended for more general use than the pre- 
sent occasion ; namely, to teach us to wait God's time of doing 
his own works ; and certainly our Lord designed no affront to 
his mother, to whom he always paid a pious and filial rever- 
ence. This answer is imputed by the said fathers and commen- 
tators to Jesus, not as man ; but to Jesus, as the Son of God. 
In this respect he says to Mary, What have I to do with thee ? 
I know when I ought to show forth my power ; nor does it be- 
. Jong to you to appoint me the time of working miracles ; since 
the proper time for this has not yet begun; and further intima- 



LIVES OP THE APOSTLES. 



517 



ting, that when it did, llic.se were not to be wrought ont of any 
private, partial, and. civil views, but in pursuance of that great 
end which he had in charge, the conversion and salvation of 
mankind. And so his mother understood him, receiving the an- 
swer with meekness, and charging the servants to attend him, 
and do whatever he commanded them. 

There being in the room six great stone pitchers, Jesus order- 
ed them to be filled brim-full of water ; and afterwards com- 
manded the servants to draw out and carry it to the master of 
the feast, who, on tasting, found it was excellent wine. • And this 
is the first miracle Jesus wrought at the beginning of his public 
ministry. 

From hence our Lord went to Capernaum with his motner 
and brethren ; that is, with his motions and disciples, in order, 
as St. Chrysostom thinks, to fix the Virgin Mary in a settled ha- 
bitation, while he travelled about the country in the exercise of 
his ministry ; and this, indeed, seems to be the place where the 
holy Virgin afterwards principally resided. St. Epiphanius, on 
the contrary, believed that she followed him every where, during 
the whole time of his preaching ; though we do not find that the 
Evangelists make any mention of her when they speak of seve- 
ral holy wom-en of Galilee, who followed him and ministered to 
his necessities. 

The Gospel informs us that as our blessed Saviour, in the 
course of his travels for the fulfilment of his divine mission, was 
on a certain day teaching in a house at Capernaum, so great a 
crowd of people stood about him that neither he nor his disci- 
ples had time to take any refreshment, which caused a report to 
be spread abroad, that he had fainted away. It w r as not the 
multitude who raised and circulated this false report, but the ig- 
norant and malicious scribes .and pharisecs, who were ever de- 
vising such methods as their malicious dispositions could project 
to lessen the character and reputation of the blessed Jesus, and 
to prepossess the minds of the people against the doctrines he 
preached and taught. It was from this view they raised so un- 
just a report, and which occasioned some confusion and inter- 
ruption, for a time ; but it w r as soon discovered to be false, the 
tumult appeased, and the enemies of our Lord locked upon by 
the people with that contempt they deserved. 

The mother of Jesus and his brethren, as it was natural for 
them, upon hearing such a report, came instantly to seek him, 
and endeavored to take him out of the crowd, in order to ffive 
him all the relief in their power. But when they could not get 
into the house for the throngs of people, they caused a message 
to be conveyed from one to another,, till it was told Jesus *' that 
his mother and his brethren were 'at the door, and desired to 
speak with him." Jesus being accordingly informed of then 

44 



518 



L1VJ2S OF TUB APOSTLES. 



earning, and that they waited to speak to him, being at that m 
stant engaged in the work of his ministry, preaching the word 
of God, he asked this question : Who is my mother, and who 
are my brethren ? and looking upon those that were around about 
him, he said, These are my mother and brethren ; declaring, 
" That whosoever did the will of his heavenly Father, the same 
was his mother, and sister, and brother." This was what 
Christ hath taught in another place, that we must prefer God 
to all human relations, and give the preference to his service. 
But this saying could not reflect upon his mother, who was 
among the principal of those who did the will of his heavenly 
Father. Immediately upon her approach, a woman of the com- 
pany said with a loud voice, directing her words to Jesus, 
" Blessed is the womb that bare thee, and the paps which thou 
hast sucked." To which he replied, " Yea, rather blessed are 
they that hear the word of God and keep it." Not- intimating 
hereby that she who had the honor to bear him did not deserve 
to be called blessed throughout all generations ; but that even 
her happiness consisted more in doing the will of Christ, than in 
giving him a human body. 

From this time we have no further account of the holy Vir- 
gin, till we find her in Jerusalem at the last passovcr our Sav- 
iour celebrated in that city. Here she saw all that was transact- 
ed against him, followed him to Mount Calvary, and stayed at 
the foot of the cross during the passion of her blessed Son. We 
cannot doubt that her soui was at this time pierced through, as 
old Simeon prophesied, with the most acute pains for the death 
of such a Son. Yet her constancy was remarkable ; for when 
the apostles were frightened away from their Master, she with a 
courage undaunted and worthy of the mother of Christ, contin- 
ued even in the midst of the executioners, being prepared to die 
With her son. 

On this melancholy occasion we cannot but suppose the holy 
Virgin to have been affected with sentiments fit for one who 
had so miraculously conceived, and so carefully observed and 
laid up in her mind all occurrences that related to the Son of 
God. 

Our blessed Lord, who came to set us a pattern of all virtue 
through the whole course of his life, was pleased, in these last 
moments, to teach us that in what circumstances soever we are, 
we must never cast off that love and care which God's law 
obliges us to have for those who gave us life. Being. now ready 
to leave the world, and seeing his own mother at the foot of the 
cross, and his beloved disciple, St. John, near her, he be- 
, queathed her to him by his last will and testament, saying to 
his mother, " Woman, behold thy son." And to the disciple, 



EJVEh OF THE APOSTLES. 



519 



14 Behold + hy mother ; and from that hour the disciple took her 
home to his own house." 

It is not to be doubted but that our Saviour appeared to his 
holy mother immediately after his resurrection, and that she was 
the first, or at least one of the first, to whom he vouchsafed this 
great consolation. 

St. Luke acquaints us, in the first chapter of the Acts, that the 
Virgin Mary was with the apostles and others, and continued with 
them when assembled at Jerusalem after his ascension, waiting 
for the descent of the Holy Ghost ; and it is probable that from 
her they learned the whole history of our Lord's private life be- 
fore his baptism ; though St. Chrysostom will have them to be 
taught it by revelation. After this she dwelt in the house of St. 
John the E vangelist, who took care of her as of his own mother. 
It is thought that he took her along with him to Ephesus, where 
she continued some time, and there is a letter of the council of 
Ephesus, importing, that in the fifth century it was believed she 
was buried there. 

Yet this opinion was not so universally received but that some 
authors of the same age think the Virgin Mary died and was 
buried at Jerusalem : or rather in her sepulchre at Gethsemane, 
near that city, where to this day it is showa in a magnificent 
church dedicated to her name. 

Epiphanius, the most learned father of the fourth century, 
declares he could not tell whether she died a natural death, or 
by maityrdom: or whether she was buried or not. "None 
(says he) knows any thing of her decease ; but that it was glo- 
rious cannot be doubted. That body which was perfectly 
chaste and pure must enjoy a happiness worthy of her through 
whom the Son of Righteousness arose and shone upon the 
world." 

A learned writer has added to the before-cited passage of 
the council of Ephesus, another remark from their act : 44 That 
the cathedral church of Ephesus was dedicated under the name 
of the Virgin Mary; and that we find rib other church of her 
name at that time in any approved author." For though the 
holy Virgin was always held in great' veneration, yet it was not 
the custom of the first ages to give the name of any saint to a 
church, except they had some of the relics, or built it in the 
place where such a saint was martyred ; or for some reason of 
the like nature. 

The sentiments of the Roman church are, that she is dead ; 
but they are divided as to her having risen again: or whether 
she stays for the general resurrection at Ephesus, Jerusalem, or 
ain other place. 

With regard to the age at which she died, and the precise 
vear of her death it is needless to trouble ourselves about this 



520 



LIVES OF THE APOSTLES. 



inquiry ; since nothing can be said on these matters but what is 
very doubtful : and they cannot be fixed but at random. Nice- 
phorus Callistus, and those who have followed him, give no 
proof of what they advance on this subject, and therefore de- 
serve no credit. Nor shall we build upon the description of 
the holy Virgin given us by the same author, who says, that 
she was of a moderate stature ; or according to some, a little 
belowthe ordinary stature of women ; that her complexion was 
of the color of wheat, her hair fair, hsr eyes lively, the eyeballs 
yellowish, or olive-colored, her eye-brows black and semi-chcu- 
iar, her nose pretty long, her lips red, her hands and fingers 
laige, her air grave, simple, and modest, her clothes neat, with- 
out any pride and ostentation, and of the natural color of the 
wool. It has been said that St. Luke drew her picture ; and in 
several places are shown pictures, of her, which, it is affirmed, 
are copies from the original by St. Luke. 

. The above-mentioned Nicephorus Callistus, an author of the 
14th century, is the first who has spoken of this in a' positive 
manner ; but Theodorus, lecturer of the church of Constantino- 
ple, who lived in the sixth century, says, that Eudocia sent from 
Jerusalem to Constantinople to the empress Pulcheria, a picture 
of the holy Virgin painted by St. Luke. But we need be in no 
great pain about this, since the true images of saints are the ideas 
of their virtues, which we should form in our minds, and express 
by our actions. 

Certain it is, that this Holy Evangelist has acquainted us with 
some particulars of the life of the holy Virgin, that could hardly 
be learned from any one but herself ; which may incline us to 
believe that he had the happiness of her acquaintance, and a tol- 
erable share of her confidence. 

With regard to her character, we shall only mention in gene- 
ral, that common remark which the Evangelists make, that she 
was more disposed to think than to speak ; and observed the ex- 
traordinary things which were said of her son in silence ; or, as 
they express it, "she nondered them in her heart." 



mvus or run ^t 8 ^Tr.fj.« 



MARY, THE SISTER OF .LAZARUS, 

This holy woman had been preposterously confounded with 
fhe sinful person who sat at the feet of the blessed Jesus weep- 
ing, while he was at meat in the hawse of Simon the leper, (see 
Luke vii. 87. 39.) Who this sinner was is unknown; some will 
have her to be Mary Magdalene; but this opinion has nothing 
more than conjecture for its basis. 

B it whoever that sinner was. she was a very different person 
from Mary the sister of Lazarus, who, with her sister Martha, 
lived with her brother at Bethany, a village near Jerusalem. 
The blessed Jesus had a particular affection for this family, and 
ofien retired to their house with his disciples, One day. and 
perhaps the first time that Jesus went thither, Martha received 
him with remarkable affection, and took the greatest pains in 
providing a proper entertainment for him : but Mary her sister 
continued silting at our Saviour's feet, listening to his words 
with peculiar attention. This Martha considered as an instance 
of- disrespect, and therefore said to Jesus, u Lord, dost thou not 
care that- my sister hath left me to serve alone ? Bid her there- 
fore that she help me." But the blessed Jesus justified Mary, 
by telling her sister, that she had chosen the better part, which 
should not be taken from her. 

Some time after, their brother Lazarus fell sick, and his sis* 
ters sent to acquaint Jesus of the misfortune ; but he did not 
arrive at Bethany till after Lazarus was dead. Martha, hear- 
ing Jesus was come into the neighborhood, went and told him, 
that if he had not been absent her brother had been still alive. 
Jesus promised her that her brother should rise again. To 
which Mai tha answered, " J know that he shall rise again at 
the last day." Jesus replied, " 1 am the resurrection and the 
lite ; he that believeth in me, though he were dead, yet shall he 
live : and whosoever hveth and believeth in me, shall never die. 
Believest thou this?" Martha answered, " Yea Lord : I believe 
thai thou art the Christ the Son of God, which should come into 
the world." 

Having said this, she departed, and gave her sister notice 
privately that Jesus was come. Mary, as soon as she heard 
the welcome tidings, arose and went to Jesus : and, as Martha 
had done before her, said, " Lord if thou had-st been here, my 
Brother had not died." The blessed Jesus was greatly moved 
at the pathetic complaints of these two worthy sisters, and ot| 

44= 



UVI58 OP Til!: APOSTLES. 



asking where they had buried him, they conducted him to tho 
sepulchre. 

On his arrival at the place where the body of Lazarus was de- 
posited, the great Redeemer of mankind groaned deeply in his 
spirit ; he wept, he prayed to his Father, and then cried with a 
loud voice, "Lazarus, come forth.* .The dead obeyed the voice 
of the Son of God; Lazarus immediately revived, and Jesus re- 
stored him to his sisters. 

Alter performing this stupendous mvraele, Jesus departed from 
the neighborhood of Jerusalem, and did not return thither til. 
some days before the passover. Six days before that festival, Je- 
sus came again to Bethany with his disciples, and was invited to 
a supper at the house of Simon the leper. Martha attended, and 
Lazarus was one of the guests. 

During the supper, Mary, to- express her gratitude, took a 
pound of spikenard, a very precious perfume, and poured it on 
the head and feet of Jesus, wiping his feet with the hair of her 
head; and the whole house was filled with the odour of the oint- 
ment. Judas Iscariot was highly offended at this generous 
action : but his Master vindicated Mary, and told him, that by 
this she had prevented his embalment, signifying that his death 
and burial were at hand. 

After this we have no account of Mary, the sister of Lazarus, 
in the sacred writings. Several authors, indeed, by not distin- 
guishing properly between Mary the sister of Martha, and Mary 
Magdalene, say, that she was present at the crucifixion of the 
great Redeemer of mankind ; and also that both she and her sis- 
ter accompanied the women who went to embalm the body. Tin's 
is not, indeed, improbable ; but it is certain neither of them are 
particularly mentioned by the evangelists. The ancient Latins 
believed, and the Greeks are of the same opinion, that both 
Martha and Mary continued at Jerusalem, and died there ; and 
several ancient Martyrologists place their feast on the nineteenth 
of January. 



JOSEPH. 

Josr.pii, or Joses, was the son of Mary Cleophas, brother to 
St. James the Less, and a near relation to the blessed Jesus, 
according to the flesh: being the son of Mary, the holy Virgin's 



LIVES OP TUB APOSTLES. 



sister, and Cleophas, who was Joseph's brother, or sou to Jo- 
seph, himself, as several of the ancients suppose: who have as- 
serted that Joseph' was married to Mary Cleophas, or Escha, be- 
fore lie was married to the holy Virgin. Some believe Joseph 
the son of Mary Cleophas, to be the same with Joseph Barsabas, 
surnameil the Just, who is mentioned in the Acts of the Apostles, 
and was proposed, with St. Matthias^ to fill up the traitor Judas' 
place ; but. in this there is no certainty. We learn nothing par- 
ticular id Scripture concerning Joseph, the brother of our Lord. 
If he was one of those among his near kinsmen who did not be- 
lieve in him, when they would have persuaded him to go to the 
feast of the tabernacles some months before our Saviour's death, 
it is probable that he was afterwards converted; for it is intima- 
ted in Scripture, that at last all our Saviour's brethren believed 
in him ; and St. Chrysostom says, that they were signalized for 
the eminence of their faith and virtue. 



JOSEPH OF AHIMATHEA. 

Joseph of Arimathea. or of Ranatha, Rama or Ramula, a 
city between Joppa and Jerusalem, was a Jewish senator, and 
privately a disciple of Jesus Christ: he was not consenting to 
the designs of the rest of the Jews, particularly the members of 
the Sanhedrim, who condemned and put Jesus to death; and 
when our Saviour was dead, he went boldly to Pilate, and desir- 
ed the body of Jesus in order to bury it. This he obtained, and 
accordingly buried it after an honorable manner in a sej ul- 
chre newly made in a garden ; which was upon the same M x.nl 
Calvary where Jesus had been crucified. Alter he had } laced 
it there, he closed the entrance pi it With a stone cut parti cu 
larly for this purpose, and which exactly filled the open part 
of it. 

The Greek church keeps the iestival of Joseph of Arimathea, 
July the 31st. 

We do not meet with his name in the old Latin Martyrologies , 
nor was it inserted in the Roman till after the year 1585. The 
body of Joseph of Arimathea was, it is said, brought to the ab 
bey <>f Moyenmonticr by Forlunatus, archbishop of Gra da; to 
which Charlemagne had given this monastery under the denomi 



1AVL.3 (it Till-; Al'OS ; i,ES. 



nhtioh of a benefice. His remains were honoied till the tenth 
aye: but then the monastery being given to canons* who cora* 
tinned severity years there, the relies were carried away by some 
foreign ;.ionks, and so lost with many others. 



N1CODEMUS. 



Nicohemus, one of the disciples of our blessed Saviour, was 
a Jew by rr*.ion, and by sect a phirisee. The Gospel calls him 
a Ruler of the Jews ; and Christ gives him the name of a Mas- 
ter of Israel. When our Saviour began to manifest himself by 
his miracies, at Jerusalem, at the first passover which he cele- 
brated there after his baptism, Nieodemus made no doubt but 
that he was the Messiah, and came to him by night, that, he 
might learn of him the way of salvation. Jesus told him, that 
no one could see the kingdom of heaven, except lie should be 
born again. Nieodemus taking this in the literal sense, made 
answer, How can a man be born again ? Can he enter a second 
time into his mother's womb ? To which Jesus replied, If a man 
be not born again of water and the Spirit, he cannot enter into 
the kingdom of Cod. That which is born of the flesh, is H»?sh ; 
find that which is born of tlie Spirit, is spirit. iVcudemus asked 
liim, How can these things be ( Jesus answered : " Art thou a 
master of Israel, and ignorant of these things ? We tell you 
what- you know, and you receive notour testimony. If you 
be.'ieve not common things, and which may be called earthly, 
how will you bciicve me if 1 speak to you of heavenly things ? 
And as Moses lifted up the brazen serpent. in the wilderness, so 
must the Son of Man be lifted up on high : for God has so loved 
the world that he has given his only Son ; so. that no man who 
believes in him shall perish, but shall have eternal life ; for God 
sent his Son into the world, that the world through him might 
be saved." . 

After this conversation, Nieodemus became a disciple of Je- 
sus Christ ; and there is no doubt to be made but he came to 
hear him as often as our Saviour came to Jerusalem. It hap- 
pened on a time, that the priests and phaiisees had sent officers 
to seize Jesus, who returned to them, and made this report, that 
fiever man spoke as he did ; to which the phaiisees replied, 
i: Are you also of his discipbs ? Is there any one of the elders 



LIVES OF THE APOSTLES. 



or pharisecs: that have believed in him ?" Then Nicodcmus 
thought himself obliged to make answer, saying, " Does the 
law permit us to condemn any one before he is heard ?" To 
which they replied, " Are you also a Galilean ? Read the scrip- 
tures, and you will find that never any prophet came out of Gal- 
ilee." .After this the council was dismissed. At last Nico'dc- 
mus declared himself openly a disciple of Jesus Christ, when he 
came with Joseph of Arimathea to pay the last duties to the 
body of Christ crucified: which they took down from the cross, 
embalmed and laid in the sepulchre. 

Nicodcmus received baptism from the disciples of Christ ; but 
it is uncertain whether before or after his passion. 

The Jews being informed of this, deposed him from his digni- 
ty of senator, excommunicated and drove him from Jerusalem. 
It is said also, that they would have put him to death ; but that 
in consideration of Gamaliel, who was his uncle, or cousin- 
german, they contented themselves with beating him almost to 
death, and plundering his goods. 

Gamaliel conveyed him to his country house, and provided 
him with what was necessary for his support ; and when he died, 
Gamaliel buried him honorably near St. Stephen. 

His body was discovered in 415, together with those of St. 
Stephen and Gamaliel ; and the Latin church pays honor to all 
three on the third of August. 



JOHN MARK. 

John Mark, cousin to St. Barnabas, and a disciple of his, 
was the sou of a Christian woman, named Mary, who had a 
house in Jerusalem, where the apostles and the faithful generally 
used to meet. Here they were at prayers in the night, when St. 
Peter, who was delivered out of prison by the angel, came and 
knocked at the door: and in this house the celebrated church of 
Sion was said to have been afterwards established. 

John Mark, whom some very improperly confound with me 
Evangelist St. Mark, adhered "to St. Paul and St. Barnabas, 
and followed them in their return to Antioch : he continued in 
their company and service till they came to Perga, in Pnm- 
phylia, but then seeing that they were undertaking a lon^ »r 



LIVES OF THE APOSTLES 



journey, he l?ft them, and returned to Jerusalem. This hap- 
pened in the year 45 of the common era. 

Some years after, that is to say in the year 51, Paul and Bar- 
nabas preparing to return into Asia, in order to visit the churches 
which they had formed there, Barnabas was of opinion that 
John Mark should accompany them in this journey ; but Paul 
would not consent to it : upon which occasion these two apostles 
separated. Paul went to Asia, and Barnabas, with John Mark, 
to the Isle of Cyprus. What John Mark did after this journey 
we do not know, till we find him at Rome in the year 63, 
performing signal service for St. Paul during his imprisoment. 

The apostle speaks advantageously of him in his Epistle to 
the Colossians : " Marcus, sister's son to Barnabas, salutcth 
you. If he eometh unto you, receive him." He makes men- 
tion of him again in his epistle to Philemon, written in the 
year 62, at which time he was with St. Paul at Rome ; but in 
the year 65 he was with Timothy in Asia. And St. Paul wri- 
ting to Timothy, desires him to bring Marcus to Rome ; adding 
that he was useful to him in the ministry of the Gospel. 

In the Greek and Latin churches, the festival of John Mark 
is kept on the 27th of September. Some say that he was 
bishop of Biblis, in Phoenicia. The Greeks give him the title 
of apostle : and say that the sick were cured by his shadow 
only. It is very probable that he died at Ephesus, where his 
tomb was very much celebrated and resorted to. He is some- 
times called simply John or Mark. The year of his death we 
are strangers to; and shall not. colieci. all that is said of him in 
apocryphal and uncertain authors. 



>9©©«~- 



CLEMENT. 



Clement ts mentioned by St. Paul, in his epistile to the f hi- 
lippians, where the apostle says that Clement's name is written 
in the book of life. The generality of the fathers, and other 
interpreters, make no question but that this is the same Clement 
who succeeded St. Peter alter Linus and Clelus, in the govern- 
ment of the church of Rom'e ; and litis seems to be intimaied, 
when in the office of St. Clement":. Jay, that ehuren appottlf} 
this part of the epistle to the PliiUiMUJUs lobe read. 



LIVES OF THE APOSTLES. 



52? 



We find several things relating to Clement's life in the recog- 
nitions and constitutions called apostolical ; but as those works 
are not looked upon as authentic, though there may be truths in 
them derived from the tradition of the first ages, little stress is to 
be laid upon their testimony. St. Chrysostom thinks that Cle- 
ment, mentioned by St. Paul in his Epistle to the Philippians, 
was one of the apostle's constant fellow-travellers. Irena^us. 
Origen, Clemens of Alexandria, and others of the ancients assert 
that Clement was a disciple of the apostle: that he had seen 
them, and heard their instructions. St. Epiphanius, Jerome, 
Ilufinus, Bede, and some others, were of opinion, that as the 
apostles St. Peter and St. Paul could not be continually at itome, 
by reason of the frequent journeys which they were obliged to 
make to other places, and it was not proper that the city of Rome 
should be without a bishop, there was a necessity to supply the 
want of them by establishing Linus, Anaciet, and Clement there 
The constitutions inform us, that Linus was ordained by St. 
Paul ; Tertullian and Epiphanius say, that St. Peter ordained 
Clement. Rufinus tells us, that this apostle chose St. Clement 
for his successor. But Epiphanius believes, that after be had been 
made bishop of Rome by St. Peter, he refused to exercise his 
office, till, after the death of Linus and Anaciet, he was obliged 
to take upon himself the care of the church ; and this is the most 
generally received opinion. St. Peter's immediate successor 
was Linus: Linus was succeeded by Anaclctus: and Anaclctus 
by Clement, in the year of Christ 91, which was the tenth of 
Domitian's reign. 

During his pontificate, the church of Corinth having been 
disturbed by a spirit of division, St. Clement wrote a large let- 
ter to the Corinthians, which is still extant, and was so much 
esteemed by the ancients, that they read it publicly in many 
churches ; and some have been inclined to range it among the 
canonical writers. The emperor Domitian intended to declare 
war against the church of Christ : his design was made known 
to Hermas, and he ordered to give a copy of it to Clement, 
that he might communicate it to other churches, and exhort 
them to provide against the storm. We have no certain ac- 
count of what happened to St. Clement, during this persecu- 
tion : but we are very well assured r h.it he lived to the third 
year of Trajan. His festival is set uown by Bede, and all the 
Latin Martyrologies, on the twenty-third of November. The 
Greeks honor him on the twenty-fourth and twenty-fifth of the 
same month. Rufinus, and pope Zozimus, give him the title 
of Martyr; and the Roman church, in its canon, places him 
among the saints who have sacrificed their lives for Jesus 
Christ. We read in an ancient history, to the authenticity of 



52S 



LIVES OF THE APOSTLES 



which, however, there arc some exceptions, that St. Clement was 
banished by Trajan to the Chersoncsus, beyond the Euxine Seat, 
besides other particulars in his history which we shall not mention/* 
as not being well authenticated. 



MARY MAGI* ALENE. 

Mary Magdalene was a native either of Magdala, a tow T n in 
Galilee, on the other side of Jordan, or Magdalos, a town situated 
at the foot of Mount Carmel, and had her surname from the place 
of her birth. Some will have it that she was the sinner men- 
tioned by St. Luke, chap. vii. 37, &,c, but this opinion is built 
only on conjecture. The Evangelists Luke and Mark tell us, 
that Jesus had cast out of her seven devils ; which some under- 
stand in a literal, and others in a figurative sense. 

But however this be, she became a constant attendant on the 
blessed Jesus, after he had removed her plague. She followed 
him to Mount Calvary, continued amidst the Roman guards at 
the foot of the cross, with the Holy Virgin, and saw his precious 
body laid in the tomb. After which she returned to Jerusalem, 
to purchase spices to embalm him, as soon as the sabbath was 
over. 

It was she who carried the welcome tidings to Peter and John ; 
and to her our blessed Lord himself first appeared after his re- 
surrection. The apostles did not, however, believe her report 
till it was confirmed by others, and they themselves had seen the 
Saviour of the world. 

We have no further account of Mary Magdalene in the sa- 
cred writings. But Modestus, archbishop of Constantinople in 
the seventh century, tells us, that she continued at Jerusalem 
till the death of the Holy Virgin, after which she retired to 
Ephesus, and resided with St. John till she sealed the faith she 
had so long professed with her blood. She was buried by the 
Christians at Ephesus, where her tomb was shown in the seventh 
century. 

But the emperor, Leo the Wise, caused her body to be removed 
from Ephesus to Constantinople, the latter end of the ninth cen- 
tury, in order to its being interred in the church erected to tho 
honor of the apostles. 



LIVES OP THE AI'OSTIUS. 



529 



Thus have we given the fullest account of the followers of the 
blessed Jesus ; the persons who spread the light of the Gospel 
over the whole world, removed the veil of ignorance and super- 
stition draw 7 n over the kingdoms of the earth, and taught us the 
method of attaining eternal happiness in the courts of the New 
Jerusalem. 

May we all follow their glorious example ! May we imitate 
their faith, their piety, their charity, and their love ! Then shall 
w r e pass " through things temporal, in such a manner, that we 
shall finally gain the things eternal," and through the merits oi 
an all-perfect Redeemer, be admitted as worthy guests at the 
marriage-supper of the Lamb, 



THE • 



HISTORY OF THE JEWS. 



An Account of the Troubles of the Jews, particularly those Ca- 
lamities ivhich fell upon them at t/ie time of the Destruction 
of Jerusalem. 

As the history on which we are now about to enter is uncom- 
monly interesting, there is a peculiar propriety in our recapitu- 
lating such circumstances as may be necessary for our more per- 
feet understanding of it. The reader will easily recollect, that 
from the time of Judas Maccabeus, the Jewish nation was gov- 
erned by the Asmonean family, who united the sanctity of the 
priesthood with the authority of the chief magistrate, till, in 
consequence of domestic dissensions, they were reduced to a state 
of subjection to the Roman republic, an event which took place 
tn the sixty-third year before the Christian era. They still, how- 
ever, retained some shadow of royalty till the year A. C. 37, 
when Jerusalem was taken by Herod, and Antigonus, the last 
of the Asmonean race, committed to a close imprisonment. The 
reign of Herod, splendid, vigorous, and bloody, continued till 
a little after the birth of Christ, that is, about three years before 
the commencement of the common account. 

Herod had nine wives ; the first of whom, named Doris, was 
the mother of Antipater, who is stigmatized as the worst of all 
Herod's sons, and was put to death for treason during the last 
sickness of his father. The second of them was Mariamne, the 
daughter of Simon, the high-priest. By this excellent princes* 
he had a son, whom Josephus names Herod, and Luke, Philip, 
the husband of that Herodias on whose account John the Bap- 
tist was beheaded. The third, who was his brother's daughter, 
and the fourth, who was his first cousin, both of them died 
childless. The fifth wife was Martac, a Samaritan, by whom he 
had Archelaus and Antipas : the former succeeded him in the 
half of the kingdom, under the name of Tetrarch ; and the lat- 
ter called also Philip, was Tetrarch of Iturea and Trachonitis> 



HISTORY OF THE JEWS. 



531 



and married Salome, the daughter of Herodias, who demanded 
the head of John the Baptist as the reward of her dancing. — 
This Prince died without issue. Herod's sixth wife, Cleopatra, 
who was a native of Jerusalem, had two sons, Herod Antipas 
and Philip. Herod Antipas was he that married Herodias, his 
brother Philip's wife, ordered the execution of John, and com- 
manded his soldiers to insult our Saviour. Pallas, the seventh 
wife, had a son named Phasael. The eighth was Phaedra, by 
whom he had only one daughter named Roxana. And by the 
last, called Elpis, he had another daughter called Salome. 

Aristobulus, the son of the beloved Mariamne, left two sons, 
Agrippa, who is in the Acts called Herod, and noted as the per- 
secutor of the Christians ; Herod, king of Chalais, a province 
of Syria ; and a daughter named Herodias. Agrippa was the 
father of that king Agrippa before whom Paul pleaded, his sister 
Bernice, and Drusilla, the wife of Felix. 

It has been already mentioned that the land of Israel was now 
considered as an appendage of Syria, and divided into four 
parts, called Tetrarchies. Of these, Herod Antipas governed 
Galilee and Perea, or the country beyond Jordan. Philip, the 
son of Martac, occupied Iturea and Trachonitis, a rocky coun- 
try, which afforded great shelter to robbers. Lysanias was Te- 
trarch of Abilene ; and Pontius Pilate was the procurator, or 
Roman governor of Judea. 

The government of Pilate appears to have been uncommonly 
bloody and oppressive ; yet, as Dr. Lardner observes, that they 
had, according to the sacred writers, the free exercise of their 
religion, is evident from the whole tenor of the history contained 
in the Gospels, and the Acts of the Apostles ; they had their 
synagogues; the h>w and the prophets were read there; our 
Saviour taught in the synagogues ; whenever he healed any 
lepers, he bade them go and show themselves to the priests and 
offer the gifts that Moses commanded. 

The Jews were, at this time, divided into several sects, among 
which, the most distinguished were the Pharisees, the Sadducees, 
and the Essenes. 

The Pharisees are generally supposed to have derived their 
name from a Chaldaic word, which signifies to separate, because 
they separated themselves from the rest of the Jews, leading a 
more austere life, and professing a greater degree of holiness, 
and more religious observation of the law. They paid great 
deference to their elders, whom they never presumed to con- 
tradict, and possessed a high reputation on account of their sup- 
posed equity, temperance and wisdom. They field that fate 
governed all things, but not in so absolute a manner as to ex- 
clude the operations of the human will : that the soul was im- 
mortal, and reserved for a future state of rewards and punish- 



532 



HISTORY OF THE J1JWS. 



ments. Most of the Jews of the present day, adhere to the 
Pharisaic doctrine, though they do not generally praise their 
extreme austerity of life. 

The Sadducees generally consisted of persons of the greatest 
opulence and distinction ; and though they attended on the tem- 
ple worship, were generally considered as a kind of deists or free- 
thinkers. They accustomed themselves to investigate every thing, 
and dispute freely w r ith their teachers. He says, that when they 
were advanced to public offices, they were obliged to conduct 
themselves as Pharisees, in order to secure the favor of the peo- 
pleo 

The Essenes were less ambitious of public distinction than 
either of the other sects, and, in consequence, are not mentioned 
in the New Testament. 

The critics and commentators upon the New Testament are 
much divided with regard to the Herodians, some making them 
to be a political party, and others a religious sect. The former 
opinion is favored by the author of the Syriac version, who calls 
them the domestics of Herod ; and also by Josephus, who passes 
them over in silence, though he professes to give an account of 
the several religious sects of the Jews. 

Directly opposed to the Herodians were the Galileans, who 
are considered by Josephus as the fourth Jewish sect. They de- 
rived their origin from a bloody insurgent, Judas of Galilee, who 
rebelled about the time of the taxing, and excited the people to 
resist the payment of any tribute to the Romans. They were 
nearly akin to the Pharisees, being principally distinguished by 
their holding the maxim of uncontrollable liberty. They ac- 
knowledged no superior but God ; and rather than call any man 
master, were ready to submit to the most excruttating death. 

Such was the religious state of the Jews under the govern- 
ment of Pilate. In our Life of Christ, we continued his history 
till the crucifixion and resurrection of the Son of God. An 
opinion prevailed among the ancient Christians, that, as Pilate 
consented unwillingly upon that occasion, so he transmitted to 
the emperor Tiberius a very favorable account of our Saviour's 
character. 

To leave, however, this matter undetermined, we proceed to 
observe, that the conduct of Pilate still continued to be the most 
atrocious and bloody imaginable. An event soon atter happen- 
ed, which brought his tyranny to a conclusion. An impostor 
appeared in Samaria in the year A. D. 35, a little after the death 
of Stephen, who gave out to the multitude, that if they would 
meet him at Mount Gerizim, he would show them the sacred 
vessels which they believed Moses had concealed in that place. 
Vast numbers of ignorant people immediately assembled in arms, 
and laid siege to Tirathaba, a village in that vicinity, waiting 



HISTORY OF THE JEWS. 



,033 



for others to join them there, who would, they expected, enable 
them to form a sufficient body to go up and take possession of 
the pretended holy treasure. Pilate, who had received timely 
information, collected a large body of cavalry and infantry, ana 
took possession of the mountain, whence lie attacked the Sama- 
ritans, routed them with great slaughter, and brought off' a con- 
siderable number of prisoners, the most distinguished of whom 
he ordered to be beheaded. Chagrined by this defeat and its 
bloody consequences, the chief persons among the Samaritans 
made application to Vitellius, Governor of Syria, insisting that 
Pilate had been guilty of murder, in putting to death men that 
had not armed to oppose the Roman authority, but only to re- 
sist his outrageous oppression. On receiving this complaint, 
Vitellius despatched his friend Marcellus to take upon him the 
government of Judea. and commanded Pilate to repair immedi- 
ately to Rome, to answer for his conduct at the tribunal of Cae- 
sar. Josephus has informed us nothing further concerning Pi- 
late, than that Tiberius died while he was performing his voyage, 
and that the loss of his government was only the forerunner 
of greater evils. There is, however, an ancient tradition that 
he was banished to Vienne, in Gaul ; and Eusebius asserts, from 
tin authority of some Greek annalists, that he became his own 
executioner. 

In a former chapter of this work, we mentioned that a war was 
carried on between Herod Antipas and Aretas, in consequence of 
Herod's divorcing the daughter of Aretas, that he might gratify 
his passion for Herodias. The army of Herod being defeated 
by the Arabian prince, Vitellius was commanded to assist the 
former, and accordingly marched towards Petra with two legions 
of Roman auxiliaries. When he had got as far as PtoJemais, 
and was on the point of crossing Judea, he was met by the prin- 
cipal people of the country, who most earnestly solicited him that 
he would take a different route for that the Jewish law was in- 
sulted, and their religion profaned, by the images that the Ro- 
mans usually carry in their colors. This reason had its proper 
weight with the genera], whS directed that his army should march 
about by the way of a large plain ; and, in the mean time, he 
took with him Herod, the Tetrach, and several other friends, 
who went up to Jerusalem to worship on occasion of a solemn 
festival which was then approaching. He made three days' stay 
in this city ; during w 7 hich time he was treated with all possible 
marks of honor and respect ; and while he remained there, he 
deprived Jonathan of the office of high-priest, and conferred it 
on his brother Theophilus ; and, on the fourth day, he received 
letters which announced the death of Tiberius ; whereupon he 
caused the people to swear allegiance to his successor, Caius Ca- 
ligula ; and this being done, he cave orders for the recall of his 

45* 



534 



HISTORY OF THE JEWS. 



troops, and directed that they should go into winter quarters, the 
change in the government having determined him to put a period 
to the war ; and after this he returned to Antioch. 

The accession of Caligula was an event of the greatest im- 
portance to another branch of the Herodian family — Agrippa, 
the son of Aristobulus, one of the two unfortunate princes, the 
sons of Herod the Great by Mariamne, the Asmonean. The 
early life of Agrippa had been a strange course of adventure and 
vicissitude. On his father's execution, he was sent to Rome, 
where he enjoyed the favor of Antonia, the widow of the eider - 
Drusus, the brother of Tiberius. Antonia entertained a sincere 
friendship for Bernice, the mother of Agrippa, and under her 
protection the young Idumean prince attached himself to the 
person of Drusus, the son of Tiberius. Agrippa innerited the 
profusion, but not the wealth of the Herodian race. On his 
mother's death, he speedily dissipated his whole property, and 
found himself overwhelmed with debts. His associate, Drusus, 
died ; and Tiberius issued orders that none of the youth's inti- 
mate companions should be admitted into his presence, lest ihey 
should av/aken the melancholy recollection of his beloved son. 
Agrippa, in the utmost distress, retreated to his native land, and 
took up his residence at Malatha, an insignificant village in Idu- 
mea. He subsequently passed through many changes of for- 
tune, related with much interest by Josephus, in which he suf- 
fered successively by jealousy, indigence and arrest. But his 
mother's friend Antonia, still protected him. She lent him a 
sum sufficient to discharge his debt to the imperial treasury, and 
Agrippa was reinstated in the favor of Tiberius. The emperor 
recommended him to attach himself to the person of his grand- 
son, the younger Tiberius ; but the Jewish prince, with better 
fortune or judgment, preferred that of Caius Caligula. In this 
state of advancement, he borrowed a million draortims of Th al- 
ius, a Samaritan freedman of Csesar, and repaid his debt to 
Antonia. Unfortunately, one day when he was riding with Ca- 
ligula in a chariot, he expressed aloud his earnest petition to 
Providence, that Tiberius might speedily be removed, in order to 
make room for a more worthy successor. The speech was over- 
heard by Eutychus, a freedman, the driver of the chariot. Ti- 
berius was already offended at the court paid by Agrippa to the 
young Caius ; and suddenly, in the public circus, commanded 
Maeren, the captain of his guard, "to put that man in chains." 
Macron, surprised at the sudden change, delayed the execution 
of the command ; till Tiberius returning to the same spot, he 
demanded against whom the order was directed. The emperor 
sternly pointed to Agrippa, and, notwithstanding his humble 
supplications, the heir of the Asmonean princes, clad as he was 
in the royal purple, was put in fetters, like a common malefactor 



HISTORY OP THE JEWS. 535 

^Jven in this fallen condition, Antonia did not desert the son of 
ner friend Bernice, she obtained for him some mitigation of the 
discomforts and privations of his prison. At length his release 
arrived. Immediately on the death of Tiberius, Marsyas, his 
faithful f reed-slave, hastened to his master's dungeon, and com- 
municated the joyful intelligence, saying in the Hebrew lan- 
guage, 4; The lion is dead." With the morning the news was 
confirmed, and shortly after, Caligula entered Rome in imperial 
state. C* the very day of his entry, but for the prudence of An- 
tonia, he would have commanded the release of his friend. A 
short time after, he sent the order for his liberation, received him 
at his court, and conferred on him the vacant Tetrarchate ot 
Philip, with the title of king. He presented him likewise with a 
chain of gold, of the same weight, with that of iron, with which 
he had been fettered. 

Agrippa remained that year in Rome; during the next, the 
second of Caligula's reign, he arrived in Palestine with royal 
pomp, to take possession of his dignity. 

Up to the reign of Caligula the Jews had enjoyed without any 
serious interrruption, the universal toleration, which Roman poli- 
cy permitted to the religion of the sublcct states. 

The character of Caius Caligula is well known to all who 
are in the slightest degree acquainted with Roman history. . It 
was he who wished that the whole Roman people had but one 
neck, that he might break it at once. It is scarcely too much to 
affirm, that he had all the follies which could ctcgrade, and all 
the vices which could contaminate human nature. Yet his vanity 
was so great, that he was disposed to account himself a god, and 
lay claim to the honors which the heathens were accustomed to 
render to their deities of the first order, such as~Mercury, Apollo, 
and Mars. The Jews, therefore, were the only people who, by 
their tenacious opposition to the emperors absurd requests, were 
likely to draw down upon their heads the tempest of his indigna- 
tion. He accordingly made no secret of his enmity against them 
and the animosity which he entertained soon diffused its influence 
through the different provinces of the em pire. 

The inhabitants of Alexandria no sooner gained intelligence 
of the emperor's disposition, than they began a most violent per- 
secution, in consequence of which, the Jews of Alexandria de- 
termined to send an embassy to Rome, to deprecate the wrath ol 
Caligula. Caius was, however, so effectually wrought upon by 
Egyptian flatterers, who composed a part of his household, that 
he not only treated the ambassadors with the most mortifying con- 
tempt, but sent orders to Petronius, the Governor of Syria, to 
erect his statue in the sanctuary at Jerusalem. 

Petronius appears to have been a prudent and humane man. 
This last action having alarmed the nation, he was obliged to 



HISTORY OF THE JEWS. 



tell them the orders that he had received from Caligula; upon 
which ho was addressed by all the heads of the Jews, who assu- 
red him, in the humblest manner, that they would sooner hazard 
the loss of all that was dear to them, even their lives, than suiler 
their temple to be thus profaned. 

About this time, however, king Agrippa happening at Rome, 
gave a sumptuous feast to the emperor ; and while his guest was 
warm with wine, embraced an opportunity to interpose a petition 
in favor of the Jews. This petition, which showed nc„ only the 
greatest disinterestedness, but also the most unfeigned love for 
his country and religion, even at the hazard of his life, had such 
an effect on that emperor, that he wrote immediately to his gov- 
ernor, that if his statue was already set up, he should for- 
bear doing it — adding, that he had altered his design out of 
friendship to Agrippa. However, the lightness of his temper 
soon made him repent of his complaisance to him, so that he 
designed to make a second attempt unknown to him. At the 
same time, his resentment against Petronius being kindled afresh, 
he sent him an order to despatch himself ; but Caius Caligula was 
assassinated time enough to prevent either mischief taking effect. 

Agrippa, who still remained at Rome, was very serviceable to 
Claudius in promoting his accession to the empire ; in considera- 
tion of which, the emperor confirmed to him all the grants of 
Caligula. 

Returning to Judea, he determined to practise every thing 
which could render him acceptable to the Jews. Still further to 
gratify the Jews, we have already seen, in another part of this 
work, he commenced a bloody persecution amongst the Chris- 
tians, but was cut off' by Providence in the midst of his pride, 
an aw T ful monument of the divine displeasure. His reign afforded 
a short gleam of sunshine to the Jews, whose dark night of ca- 
lamity was now rapidly approaching. 

Agrippa's surviving family consisted of a son of his own name, 
aged seventeen years; and thi vf daughters, Bernice, Maiiamne. 
and Drusilla. ^ 

The death of king Agrippa was no sooner made known to the 
public, than the inhabitants of Csesarea and Sebaste, loaded 
his memory with the most scandalous and opprobrious epithets 
that their imaginations could possibly invent. Soldiers at those 
places, in aid of the calumny, took the statues of Agrippa's three 
daughters from the palace, and conveyed them in triumph to # pub- 
lic brothels, with brutish terms of reproach that are too infamous 
for repetition. 

Plaudius, who at first had determined to put the young Agrip- 
pa in possession of his father's kingdom, was induced to change 
his mind, and thereon deputed Cuspus Fadus to the command; 
but paid so great a respect to the memory of the deceased, that 



HISTORY OF THE JEWS. 



537 



he strictly charged him to punish severely the inhabitants of Ca> 
■area and Sebaste, on account, of the indignities they had offered 
to Agrippa and his daughters. 

During Fadus' government, there arose a notable impostor 
named Theudas, who drew great numbers of the deluded Jews 
after him, bidding them follow him beyond Jordan, and promis- 
ing them that he would divide the waters of that river, as Joshua 
had done, by his single word. Cuspius sent some troops of horse 
and foot against him and his followers, killed some of them, took 
others prisoners, and amongst them Theudas himself, whom he 
caused to be beheaded, and his head to be brought to Jerusalem. 
This, according to Josephus, is the most remarkable thing that, 
happened during Fadus' government. 

He was soon after succeeded by Tiberius Alexander, an apos- 
tate Jew, of the sacerdotal race, and nephew to the famous Philo. 
One of his first exploits was the crucifying of James and Simon, the 
sons of Judas, surnamed Galileus, head of the Gaulonitish sect. 

Herod of Chalcis being dead, Agrippa, the son of Agrippa, was 
advanced by the emperor to the kingdom of his uncle ; and that 
of Judea was governed by Cum anus, who succeeded Tiberius 
Alexander. During the administration of the latter, many fresh 
misfortunes overtook the Jews. While the people were, assem- 
bled in prodigious numbers at the festival of unleavened bread, 
one of the soldiers stationed at the gate of the temple to prevent 
disorders, insultingly exposed his nakedness to the assembly. This 
inflamed the multitude ; they demanded justice on the soldier tor 
the insult ; and, amongst the rest, some violent young men pro- 
ceeded to high words and quarrelling. Cumanus, fearing an in- 
surrection, sent other soldiers to support the former, which occa- 
sioned such a terror to the Jews, that they endeavored all in their 
power to get out of the temple ; but the throng was so great in 
the passages, that near ten thousand were pressed or trod to death. 
This circumstance turned the Jewish festival into mourning; 
there were tears and lamentations in every house ; for the cala- 
mity was so general, that almost every family shared in it. 

No sooner was this misfortune ended, than it was succeeded 
by another. A soldier happening to meet wir.h the books of 
Moses, tore and threw them in the fire. Affronted by this insult, 
the Jews repaired to Cumanus in Ca^sarea, and urged him, in the 
most violent manner, to punish the author of so daring an outrage 
on the law of God. Cumanus, finding that the people would not 
be appeased, ordered the soldier to be put to death in their pre- 
sence ; and thus the tumult subsided. 

Claudius, in the twelfth year of his reign, constituted Felix, 
brother of Pallax, governor of Judea, Samaria, Galilee, and Perea, 
in the place of Cumanus. He advanced Agrippa from the king 
dom of Chalcis to a better government, giving him likewise Tra- 



638 



HISTORY OF THE JEWS 



chonitis, Batanea, with the tetrarchy that Varus had held, and 
the kingdom of Lysanias. 

This happened in the year fifty-four, soon after which the em- 
peror Claudius died, and was succeeded by Nero. 

Agrippa, after his last mentioned promotion, gave his sister 
Drusilla, who is mentioned in the Acts of the Apostles, to Azizus, 
king of the Emesenes. Soon after their union, a separation took 
place between Drusilla and Azizus. She was admired as the most 
beautiful woman of her time, and Felix, the governor of Judea. be- 
came violently enamored of her ; prevailed upon her to renounce 
her religion, abandon her husband and marry him. By Felix, 
Drusilla had a son, named Agrippa, who, in the time of Titus 
Caesar, together with his wife, fell a sacrifice to a violent eruption 
of Mount Vesuvius. 

Felix was no sooner vested with his authority, than he made 
war on the robbers who had now infested the country for twenty 
years. The number of thieves killed, taken prisoners, and exe- 
cuted, including the country people who joined them, was in- 
credibly great. 

These miscreants being routed, another set of villains appeared, 
who were called Sicarii, from Sica, the poignard used by them 
These used to commit murders in the open streets of Jerusalem, 
particularly when the city was crowded on public days. They 
carried short daggers under their clothes, and privately stabbed 
those against whom they had an enmity. This practice was 
continued for some time before the authors of it w T ere suspected. 
The citizens were so alarmed, that their apprehensions aggrava- 
ted the reality ; every man at a distance was suspected for an 
enemy, and the people were afraid of their approaching friends. 

Another set now arose, false prophets and Messiahs, jugglers 
and impostors, whose tongues were as mischievous as the wea- 
pons of the former, contaminating the minds of the people. Felix, 
foreseeing that this plar tended to foment a rebellion, great num- 
bers of the enthusiasts were destroyed. 

Jt wirj at this time that that Egyptian rebelled who is referred 
to in the Acts, and whose history is recorded in a former chapter. 

The robbers and magicians now concerted too with each other 
how they should engage the people to shake off the Roman yoke, 
and assert an absolute liberty, so that Judea was reduced to the 
utmost degree of confusion and despair. 

The city of Csesarea, about this time began to be the scene of 
transactions which not a little accelerated the destruction of the 
Jewish state. 

A contention arose between the Csesarean Jews and the Syri- 
ans on the extent of certain privileges of citizenship ; the Jews of 
Cocsarea asserting their preference in the l ight of Herod their 
kin<r, as the original founder of the city. The Syrians insisted 



HISTORY OF THE JEWS. 



that, previous to the establishment of the city of Herod, and ol 
its being inhabited by Jews, the place had existed under the 
denomination of the tower of Straton. 

The faction grew at length to violence. It was quelled by the 
punishment of offenders ; was revived again, and again repulsed 
with the loss, as usual, of many of the Jews. Felix, finally, in 
order more completely to terminate this sedition, desired the 
leading men of both parties to visit Nero in the capacity of com- 
missioners, and plead the cause of their friends. Soon after this, 
the emperor transferred the government to Fortius Festus. 

At this time two distinguished Syrians of Cassarea, by the aid 
of Berylius, Greek secretary to Nero, procured the emperor's 
mandate for depriving the Jews of the privileges and immunities 
of the city of Csesarea, which they claimed in common with the 
Syrians. This mandate is to be considered as the cause of all 
the miseries which the Jews afterwards experienced ; for the 
Caesarean Jews were thereby inflamed to greater violence, nor 
did their restless dispositions subside till they were involved in 
ail the calamities of an open war. 

Upon the arrival of Festus in Judea, he found the country 
ravaged and laid waste, the people compelled to desert their 
habitations, the land overrun by great numbers of robbers, who 
set fire to and plundered houses, and committed every other kind 
of enormity without control. 

An event occurred about this time, which is characteristic of 
the spirit which then actuated the Jewish nation. Near the porch 
of the royal palace at Jerusalem, king Agrippa erected a high 
apartment which commanded a view of the city ; and from which 
might be perceived all that passed in the temple. This circum- 
stance highly offended the Jews, who therefore erected a wall 
intercepting the view. Agrippa and Festus in vain gave orders 
for the demolition of the wall ; they replied, that they would 
sooner relinquish their lives than commit any violence against 
their temple. The affair was not settled short of an appeal to 
Nero, who was induced to authorize its continuance. 

Upon the death of Festus, Nero conferred the government 
upon Albinus. 

Albinus is described by Josephus as a man abandoned to every 
vice. Avarice, corruption, extortion- oppression, public and pri- 
vate were equally familiar to him. lie accepted bribes in civil 
and personal causes, and oppressed the nation by the weight of 
arbitrary taxes. If any offender, however atrocious, was under 
sentence of the law% a friend and a bribe would ensui'e his liberty. 
The injured dare not complain: those who were in any danger 
of losing their property, were glad to compound to save the rest, 
and the receivers proved the worst of thieves. 



540 



HISTORY OF THE JEWS. 



At this period of misrule, the singing men of the tribe of Levi 
petitioned Agrippa for permission to use the linen stole, which 
only the priests had then a right to wear. The king granted 
their petition with the usual formalities ; and the omer Levites, 
who served in the temple, he permitted to officiate as singers. 
The grant of these privileges was contrary to the laws and cus- 
toms of the Jewish nation, which, Josephus observes, have never 
been violated with impunity. 

** ' )ut this time, that is, A. D. 63, the work of the temple was 
completed, which had been carried on ever since the time of 
Herod. Eighteen thousand workmen had been engaged in the 
execution of this labor ; these men becoming destitute of employ- 
ment, they were employed by Agrippa in paving the streets of 
Jerusalem with white stones. 

The temple of Jerusalem, begun in the eighteenth y«ar of 
Herod's reign and now finished, had been to the Jews rather the 
object of their hopes than of their expectations ; for they thought 
it almost impossible that such a work should be completed. 

There were engaged in this work, a hundred carriages to re- 
move stones and other materials ; of handcraftsmen of all sorts 
there were ten thousand artists, and these the best that could be 
procured ; and, for the superintendence ^bf them, a thousand 
priests that understood the business of masonry and carpentry ; 
supplied with robes and vestments at the king's expense. Of the 
superstructure of the temple, the length was a hundred cubits, 
and the height one hundred and twenty. The whole building 
was a composition of durable white stone, each stone being eight 
cubits high, twelve broad, and twenty-five in length. 

The principal front of this extraordinary building had very 
much the appearance of a palace, the centre part of which was 
much higher than the sides. The prospect it afforded towards 
the fields was extremely agreeable, and this prospect extended 
into the country several furlongs ; nor was the view of the build- 
ing itself less pleasing. The porch of the temple was a curiosity 
no less singular than the rest of the building, the upper part of 
it being adorned with an abundance of the richest tapestry hang- 
ing, a variety of beautiful purple flowers and pillars appearing to 
beinterwoven ; round the pillars a golden vine crept and en- 
twined itself, on the branches of which were suspended clusters 
of grapes that descended in elegant negligence from the cornices 
of the room ; the whole exhibited a piece of workmanship no less 
valuable for the materials with whbh it was formed, than for the 
admirable skiil. with which it was executed. 

Near this city nature had placed a steep rocky hill, but on the 
eastward side of it the descent was greatly sloping. Now Solo- 
mon, in former ages, had, by the particular command of God, 
surrounded this hillock with a wall, and the lower extremity of 



HISTORY OF THE JEWS. 



541 



k was encompassed by another wall, under which, towards the 
south, was a deep valley. This was composed of stones of im- 
mense size, cramped together with iron round the whole work, 
and extending down to the bottom of the hill. This work was 
built in a square form, and was deemed a most extraordinary 
f)i\cc of architecture, allowance being made for its depth and 
magnitude. 

When this wall was built up to its proper height, the space 
between that and the hill was filled up with earth, so as to bring 
the ground upon a level with the wall ; and then were erected 
four galieri.es, each gallery being deemed a furlong in extent. 
Within the square, likewise, there was another stone wall, which 
extended round the top of the hill, and was ornamented with a 
double porch on the east side, which was opposite to the portal 
of the temple which stood in the middle. Several princes con- 
tributed to adorn this portal by many tokens of their royal 
bounty ; and round about various parts of the temple were hung 
the spoils and trophies which had been acquired in battles with 
the barbarians. 

A strong and well fortified building stood on one of the angles 
of the north side, to which was given the name of Baris, or the 
Tower ; and herein were deposited the pontificiai habits, which, 
agreeably to ancient custom, were never to be brought forth but 
when the high-priest wanted them for his immediate use in the 
exercise of his office. 

Before the middle inclosure was placed the altar where the 
priests offered up their sacrifices. This place Was so sacred, that 
even Herod himself durst not enter into it, since the law prohib- 
ited him from so doing, as he was not a priest. For this reason, 
Herod committed the care of , this part of the sacred work to the 
priests ; and they completed it in the space of eighteen months ; 
whereas, Herod himself, in superintending the completion of the 
rest, employed no less time than eight years. 

The temple being thus restored, the circumstance was cele- 
brated by every demonstration of the sincerest joy. 

The character of Fiorus, who succeeded Albinus in the year 
sixty-four, was so much more abandoned than that of his prede- 
cessor, that Albinus seemed innocent on the comparison. His 
conduct in his province was more like that of an executionei 
than a governor ; for he treated all the people like criminals, and 
extended his rapine and tyranny beyond all bounds. His avarice 
was carried to so extravagant a pitch, that the inhabitants of the 
province were reduced to a degree of poverty little short oi 
starving, and many of them left the country in absolute want oi 
the necessaries of life. 

Cestius Gallus, who had at this time command in Syria, hap- 
pening in Jerusalem, at the feast of unleavened bread, a number 

46 



542 



HISTORY OF THE JEWS 



of Jews, not less than three hundred thousand, applied to mm 
to have compassion on a wretched people, and relieve the pro- 
vince from the infamous government of Florus. This proceed- 
ing was immediately made known to Florus, who was so far 
from being concerned at it, that he made a perfect jest of the af- 
fair. Fearing, however, that the cause would be brought before 
Cossar, he set about how he could incite them to a revolt, and 
cover his own crimes by gradually forcing them into a rebellion. 

At this time, the Greeks of Caesarea had carried their cause 
against the Jews before Caesar, who had pronounced sentence in 
their behalf ; a circumstance that was ihB origin of the Jewish 
war. This sentence is dated in the month Artemisias, in the 
seventeenth of the reign of Agrippa, and twelfth of Nero. 

A certain Greek in that city, in mere malice, crowded a num- 
ber of small shops into a passage, which almost blocked up the 
way to the synagogue, leaving barely sufficient room for a single 
person to pass. Affronted by this insult some Jewish young 
men, in the heat of passion, went to the workmen and warned 
them to proceed at their peril. This order of theirs was coun- 
termanded by Florus, whom the Jews now therefore thought i 
necessary to soften by means of a bribe. They contracted with 
Florus to forbid the building on the receipt of eight talents. The 
governor took the money, and promised to give the necessa- 
ry directions ; but he had no sooner received it, than he weni 
from Caesarea to Sebaste, as if on purpose to increase the dis 
pute, and as if he triumphed in the opportunity he gave them 
of murdering each other. 

The Jewish sabbath" falling on the following day, a malicious 
Csesarean placed an earthen vessel with a sacrifice of birds upon 
it before the door of the synagogue, while the people w T ere as- 
sembled within at their devotions. The Jews lost all patience 
at the profane derision ; nor were the Caesareans less forward 
to come to an encounter. 

Jucundus, a captain of horse, arrived at this critical junctm*, , 
he did all in his power to quell the disturbance. The Jews find- 
ing that the Caesareans were too powerful for Jucundus, took 
ihe books of their law, and conveyed them to the province oi 
Narbata, at the distance of about sixty furlongs from Caesarea, 
while ten of their principal people were sent to Florus, petition- 
ing for redress. He instantly ordered them into custody. 

In the mean time, Florus continued to foment the sedition ; 
and, that he might do it the more effectually, he sent and demanded 
seventeen talents out of the treasury, for the service of the em- 
peror. This circumstance as was expected, caused the Jews to 
pursue the name of Florus with curses, clamor, and every kind 
of insult. Florus thereupon marched with a body of horse and 
foot to Jerusalem, where he made the power of Rome subservien* 



1 



HISTORY Ol THE JEWS. 0<13 

to his revenge and avarice ; and filled the minds of the people 
wherever he went with terror and apprehension. 

At this time Florus resided in the palace ; and, on the follow- 
ing day he ascended the tribunal, and positively demanded that 
the authors of the insulting speeches made in his name, should be 
delivered up ; threatening, at the same time, that he would be re- 
venged on those in the place, if the guilty were not surrendered 
To this the Jews replied, that the majority of their people were 
peaceable ; and with regard to those who had spoken freely, they 
intreated pardon for them, rather than that the unoffending should 
be destroyed in revenge of the insult of the guilty few. 

Ail the effect this reasoning had on Florus, was to increase his 
rage, and he ordered the soldiers to the great market to pillage 
the place, and kill all they should encounter. The soldiers not 
only executed their orders, but made equally free with every house, 
and destroyed the inhabitants without distinction. It is estimated 
that six hundred and thirty persons were sacrificed on that day, 
including men, women and children ; for even infants at their 
mothers' breasts were not spared. 

On the following day, the people assembled for revenge. But 
the high-priests and men of eminence rent their garments, and 
going among the people entreated them to desist. The passions 
of the people now began to subside, partly through respect to 
the mediators, and partly in the hope that the malice of the gov- 
ernor was at an end. 

This return of peace, however, was painful to Florus, who 
began to consider how he might foment a new disturbance. With 
this view, he sent for the high-priests ancl principal men: inform- 
ed them that two companies were coming from Cassarea, and de- 
manded that the people should go out and meet them on the way. 

The priests and Levites could scarcely persuade the Jews to 
this step, and not at all until they had held up to view the holy 
vessels, and other precious ornaments of the temple, which would 
probably be rifled by the Romans if they should be irritated. 
And when they at last consented, their salutation was received 
with silent contempt. The more violent, as was expected, began 
immediately to revile Florus. The soldiers as they had been 
ordered, then instantly attacked the Jews with clubs and cudgels, 
totally routed them, and trampled numbers of them under the 
feet of their horses. Others were crushed to death in the crowd, 
or smothered at the gate ; so that, on the whole, the spectacle 
was a dreadful one. The next day Florus made an attempt with 
his soldiers to force into the temple, but the Jews fought so 
bravely that he was compelled to retreat to the palace with the 
remainder of his troops. Apprehending that Florus would re- 
turn to the attack, and make an attempt on the temple by the 
way of fort Antonia, they immediately cut down a gallery which 

- ir ■ 



544 



HISTORY OF THE JEWS. 



communicated between that fort and the temple. Floras was 
mortified and his avarice disappointed; for his principal view 
was to seize the holy treasure. Leaving therefore a company 
behind him, he returned to Ca;sarea with the remainder of his army 

Cestius Gall us, governor of Syria, having obtained informa- 
tion of the mode in which Floras had governed, thought it pru- 
dent previously to send a man of credit and address to inquire 
into facts, and give him a faithful account of the success of his 
inquiries. The person fixed on was a tribune, named Politanu*. 

Politanus having taken a view of the city, and indisputably 
convinced himself of the loya! disposition of the Jews, he assem- 
bled the people, commended their known fidelity to the Romans ; 
and gave them a variety of good counsel and advice respecting 
the preservation of public peace. 

This treatment, in conjunction with a speech made to them in 
the gymnasium by Agrippa, succeeded in pacifying the Jews, 
and dissuading them from violent and seditious practices. 

The insurrection having now in a great degree subsided, 
Agrippa advised the people to a patient submission to Florus, till 
another governor should be appointed by Caesar. This again 
inflamed the passions of the people, who treated him with the 
most opprobrious language, and pelted him with stones till he 
was compelled to abandon the city. 

Many of the factious Jews about this time privately entered a 
Roman fortress called Massada, put the garrison to death, and 
introduced in the place of it one of their own. This may be 
considered as the first important warlike transaction in the rebel- 
lion of the Jews, and was regarded by the insurgents as a great 
accession to their strength, since Massada was remarkably strong 
both by nature and art. 

General Revolt of the Jews. 

The rebels were already in possession of the lower town and 
the temple, when Agrippa, anxious for the public welfare, de- 
spatched to Jerusalem two thousand horse, to quell the rebellion. 
Frequent skirmishes now ensued. The insurgents made attacks 
in the most desperate manner ; but the royal forces appeared to 
have a superior knowledge of the military art. Though there 
was a great slaughter on both sides, not even the least shadow 
of advantage was obtained by either. 

Seven days afterwards, however, at the feast of Xylophoria 
the insurgents broke into the upper city ; supported by the Sica- 
rii, and burnt the palaces of Agrippa, and Bernice, together 
with the public records. The castle of Antonia was next carried 
after a siege of two days, the Roman garrison put to the sword, 
and the castle Durnt. 

I 



HISTORY OF THE JEWS. 



545 



The rebels garnering strength now proceeded against the royal 
palace of Herod, in which the. troops of Agrippa had taken 
sanctuary. Metilius the Roman general, with his soldiers, was 
compelled after a brave defence to capitulate on condition of 
their lives. But they had no sooner given up their arms, than 
they were treacherously massacred to a mail. 

This assassination of the Romans took place on the sabbath- 
day, which was deemed a great aggravation of the crime, since 
on that day all labor whatsoever, even the most sacred, is totally 
forbidden to the Jews by their Jaw. 

The Roman power, however, was very little injured by this 
atrocious outrage, since the loss of the troops that were thus de- 
stroyed was inconsiderable, proportioned to the vast armies ot 
whick they were possessed ; but this circumstance was an evident 
prelude to the destruction of the Jews ; for an inevitable war was 
actually in view, and that founded on a good cause: the city, 
which had taken the principal share in the dispute, was so cor- 
rupted by perfidy and rebellion, that, admitting it might escape 
the vengeance of the Romans, it was not reasonable to suppose 
but that it must fall a sacrifice to divine justice. The face oi 
affairs was now more mournful, melancholy, and desponding, 
than it had been at any former period: they- who were innocent 
dreaded to share the fate of the guilty, and feared that they should 
be made answerable for the crimes they had not committed. 

Divine providence so directed affairs, that on the very day, 
and at the same hour of the above-recited massacre, there was a 
slaughter of the Jews at Cassarea, in which above twenty thou- 
sand persons fell a sacrifice, not a single Jew in the town being 
left alive. The whole nation of the Jews became outrageous on 
occasion of this horrid slaughter ; and, dividing themselves into 
distinct bodies, dispersed into different quarters, laying waste the 
villages of Syria, and adjacent cities, among which were Phila- 
delphia, Gibonitis, Gerassa, Pella, and Scythopolis. This being 
done, they made their attacks on Gadara, Hippon, and Gaula- 
nitis, Ptolemais, Gaba, Caesarea, Sebaste, Askelon, Anthedon, 
Gara, and the Tyrian Cedasa, some of which places they burnt, 
and levelled others with the ground. 

On the other hand, the Syrians wreaked their vengeance on 
all the Jews they could find in country places, whom they put to 
the sword, and extended the persecution against the inhabitants 
of the several cities. At this time, the condition of Syria was 
far more deplorable than language can describe, since, in fact, 
there were in every city two armies ; nor was any safety to be 
expected for the one but in the destruction of the other. 

it was a dreadful spectacle to behold the streets filled w r ith the 
bodies of men, women, and children, who had been murdered, 
stripned, and left, not only unburied. but uncovered 

46* 

«> 



HISTORY OF THE JEWS. 



At Scythopolis the massacre amounted to thirteen thousand 
In AskeJon two thousand five.hundred fell a sacrifice ; in Piole- 
mais two thousand; and many at Tyre, Hippon, and Gad;i u 

Cestius remarking the antipathy in which the Jews were every 
where held, took advantage of this circumstance to prosecute the 
war with vigor ; burning villages, and laying waste the adjacent 
country wherever he came. 

He proceeded from Ptolemais to Ca3sarea, whence he des- 
patched a division of his army to Joppa, with directions, that if 
they could get an easy possession of the place, they should pre- 
serve it; bufif they found that the inhabitants made preparation 
to defend it, in that case they should wait for the arrival of 
the rest of the army. However, the Romans attacked the place 
both by land and sea, and became masters of it with very little 
difficulty ; for the inhabitants were so far from being able to re- 
sist the attack, that they had not even an opportunity of making 
their escape; but all of them, men, women, and children, mas- 
ters and servants, were indiscriminately put to the sword ; the 
number of persons slain being reckoned at eight thousand four 
hundred, and the city was plundered and reduced to ashes. The 
cities of Zebulon, Sephoris, Antipatris, and Lydia with their 
inhabitants, shared a similar fate. 

Con v lifted of the excessive dangers of the war, the Jews 
abandoned their former scruples with regard to their sacred days, 
and applied themselves strictly to their arms. Imagining that 
Uieir force was now sufficient to cope with the Romans, they 
made a desperate sally on the sabbath-day, and with a furious 
uproar attacked their enemies. The rage which, on this occa- 
sion, inflamed them, so as to induce them to forget their duty, 
was advantageous to them in the execution of the projected en- 
terprise ; for, on the first charge, they put the front of the Ro- 
mans into great disorder, and penetrated so far into the main 
body of the army, that if a body of foot had not yet remained 
entirely unbroken, and a party of horse arrived to their relief in 
this critical juncture, it is probable that Cestius and all must 
have been cut to pieces. Gn this occasion, four hundred of the 
Roman cavalry were slain, and a hundred and fifteen of the in- 
fantry, while of the Jews there fell no more on the spot than 
twenty-two men. 

The main body of the Jews now retreating in good order, 
went back into the city. Cestius remained in the field three days 
after this action, during all which time a party of the Jews was sta- 
tioned on the adjacent hills to watch his movements ; and, it is 
probable, that the Jews would have attacked the Romans, if 
they had offered to depart during that period. 

On the thirtieth of the month Hyperberetoeus, Cestius advan- 
ced with his whole army in » regular manner, to the borders of 



HISTORY OF THE JEWS. 



547 



the city, where the people in general were so terrified by the fac- 
tion, that they were afraid to take any step of consequence; 
while the principal promoters of the sedition were so alarmed by 
the conduct and discipline of the Romans on their march, that 
they retired from the extremities of the city, and took refuge in the 
temple. Cestius proceeded by the way of Bezetha ; and, as he 
passed forwards, burnt Ccenopolis, and a place which was deno- 
minated the wood-market. Hence he advanced- to the upper 
town, and pitched his camp at a small distance from the palace. 
If at this critical juncture he had made a vigorous attack, he 
might have made himself master of the place, and put a period 
to the war ; but he was diverted from this purpose by the me- 
diation of two generals, named Tyrannus and Pri&cus,and several 
other officers, with the prevailing argument of some of Floras' 
money : and this unhappy proceeding w r as the occasion of the 
present misfortune of the Jews, and the source of many of their 
future calamities. 

Cestius, on the sixth day, made an assault on the north side oi 
the temple, with a select force chosen from his troops and bow- 
men ; but he was received with such a violent shower of shot 
and stones from the porch and galleries, that the Romans were 
not only repeatedly compelled to retire from the severity of the 
charge, but finally obliged to abandon the enterprize. But the 
providence of God would not permit a war which had been un- 
dertaken with so little provocation to end in such a manner. The 
revolters were so much encouraged by this unexpected "departure 
of Cestius, that they attacked him in the rear, annoyed him ex- 
ceedingly in his re-treat, and destroyed a number both of his ca- 
valry and infantry, compelling him at last to escape by night, and 
not without the loss of four hundred of his choice troops, whom 
he had left to keep up the appearance of an encampment. 

When the new T s of the defeat of Cestius had reached Damascus, 
the Syrians determined to provide for their safety by the massacre 
of their Jewish neighbors, whom they cut in pieces to the amount 
of ten thousand, almost without opposition. 

The more moderate Jews abandoned Jerusalem, and the Chris* 
tians in a body are said to have retreated to Bella. This is the 
time referred to in Matt. xxiv. 15, 20. Such of their country- 
men as were determined upon resistance, held a meeting in the 
temple, in which they appointed the officers for carrying on the 
war. Joseph, the son of Gorion, and Ananias, the high-priest, 
were constituted governors in civil affairs, having a charge to su- 
perintend the city, and especially take care of the fortifications. 
Jesus, the son of Sapphas, and Eleazar, were sent into Idumea : 
Joseph to Jericho ; i\Ianasses beyond Jordan ; and John the Es- 
sene to Thamna. Gophnitis and Acrabatene were given to John, 
the son of Ananias; and the two Galileos to J-oscphus, the son of 

m 



o48 



HISTORY OP THE JEWS. 



Matthias, to whom likewise submitted the government of Gamala 
the strongest place in the country. 

The emperor, on receiving intelligence of the defeat of Cestius 
in .Tudea, was thrown into the most terrible consternation : but 
he dissembled his alarm, ostentatiously asserting that it was to 
the misconduct of his general, and not to their own valor, that 
the Jews were indebted for victory. He industriously sought for 
a man qualified to assume the important task of chastising the 
revolted Jews. Upon mature deliberation, Nero at length se- 
lected Vespasian, a man of great abilities, who had been from his 
early youth engaged in a continued succession of military ex- 
ploits, and had just returned from a conquest of the Germans and 
Britains in the west. Immediately upon receiving the commis- 
sion from Nero, who accompanied it with the strongest profes- 
sions of friendship, he commanded his son Titus to lead the fifth 
and tenth bgions into Alexandria — he himself crossing the Hel- 
lespont, proceeded by land into Syria. 

Vespasian being joined by the auxiliaries of Agrippa and the 
legions of his son Titus, in all amounting to sixty thousand effec- 
tive men, marched to the frontiers of- Galilee. He here deter- 
mined on an expedition against Jotapata, the strongest city in 
Galilee, and the place to which the Jews had fled in vast num- 
bers for refuge. Josephus had previously thrown himself with 
his troops into this place, a circumstance which much encouraged 
the garrison, while it stimulated the Romans to make the more 
vigorous attack, as they hoped, by taking the general, to reduce 
to submission all the Galilean revolters. 

He established his camp on a hill about seven furlongs to the 
north of the city, and began to assault the city, which was de- 
fended with great bravery. Josephus, at the head of the Jews, 
exhibited acts of the most desperate valor, while the resentment 
of the Romans was roused by the obstinate resistance which they 
experienced. 

The city of Jotapata is built on a rock, and on three sides 
are vallies of such surprising depth, that a man cannot look 
down from the precipices without being seized with giddiness. 
It is absolutely inaccessible, but upon the north, where a part of 
the city stands, upon the brow of the mountain ; but this quar- 
ter Josephus caused to be strongly fortified and taken into the 
city. 

Finding the place so admirably situated for defence, and that he 
had to contend with an intrepid enemy, Vespasian assembled a 
council of his principal officers, to debate on the means of ob- 
taining victory. The issue of the deliberations was, that a 
large terrace should be raised on that side of the city which ap- 
peared to be the least capable of resistance. Immediately upon 
this resolution being taken, Vespasian ordered his w 7 hole armv to 



HISTORY OP THE JEWS. 



549 



employ themselves in procuring materials for the intended work. 
Immense quantities of timber and stone were conveyed from the 
adjacent mountains, and hurdles were formed to protect the Ro- 
mans from the darts and other weapons that were thrown from 
die city. 

The terrace being now raised nearly to a level with the city 
wall, Josephus considered that it would reflect dishonor upon him 
if he should omit to engage in as arduous a task for the defence 
of the place as the enemy had undertaken for its destruction : and 
therefore ordered the wall to be raised in proportion to the ad- 
vancement of the enemy's work, and to be kept at a sufficient 
height above the summit of the mount. 

The workmen being secured through the contrivance of Jose- 
phus, from the missiles of the enemy, by means of raw hides 
stretched upon stakes, continued indefatigably industrious both by 
day and night ; and they soon erected a wall twenty cubits high, 
on which were formed towers and strong em battlements. The- 
Romans who had entertained the utmost confidence of subduing 
the city, were equally" astonished and confounded by the depth 
of policy and invincible resolution of their adversaries. 

Vespasian now determined to turn the siege into a blockade, 
not doubting that this, though it might be a slow way of subdu- 
ing the enemy, would prove a very effectual one. They had an 
abundance of corn and all oilier necessaries in the town, except- 
ing only water and salt, there being neither spring nor fountain, 
in the city. For the supply of water. Josephus at length had 
recourse to the following stratagem* Recollecting that there was 
on the west side of the city a hollow or gutter in a place so lit- 
tle frequented that it was not likely to have been observed by the 
enemy, he wrote to the Jews without the city to cause water and 
other necessaries to be conveyed to him through this passage, 
enjoining them to be careful that the messengers should be cover- 
ed with the hides of beasts, and instructed to walk upon their 
hands and feet ; that in case of being observed by the watch, they 
might be mistaken for dogs or other animals. An intercourse 
was thus maintained, till the Romans at length discovered and 
blocked up the avenue. 

At length Vespasian, having observed that the terrace which 
he had been raising had almost arrived at the height of the wall, 
determined to make use of the battering ram, to demolish it. 

Slingers, archers, &c. were ordered to advance with their sev- 
eral machines nearer to the town, in order to beat off the Jews 
who defended the walls while the ram was brought forward, 
covered with hurdles and hides for the protection of the assail- 
ants. The first stroke of the engine threw the Jews into a most 
terrible consternation ; and Josephus knowing that the wall could 
not possibly long withstand repeated batterings in the same place, 



550 



HISTORY OF THE JEWS. 



ordered a number of sacks filled with chaff to be lowered by means 
of ropes, to intercept the blows of the ram. The Jews who had 
by this time a most alarming prospect of speedy destruction, re- 
doubled their efforts, and prompted to various expenditures of 
defence by the ingenuity of Josephus, assailed the Romans suc- 
cessively with fire, pitch, sulphur, boiling c\l, together with the 
common missiles of war. Thus Josephus and his garrison brave- 
ly defended the city during a siege of forty-seven days. 

At day-break of the forty-seventh day, while the vigilance of 
the guard was abated by fatigue and rest, the city was betrayed 
oy a deserter into the hands of the Romans. They put the cen- 
linels to death, cut the throat of the guards, and entered the 
city. The recollection of their sufferings in the siege suppressed 
every sentiment of humanity and compassion in the breasts of 
the conquerors. 

Every Jew who was met by the Romans on that day was put 
to instant death ; and during some following days, they carefully 
searched the subterraneous and other secret places for the survi- 
vors, a!l of whom, excepting women and children, they destroy- 
ed. The whole number of Jews slain amounted to forty thous- 
and, and the prisoners were twelve hundred. In obedience to 
the orders of Vespasian, the castles were burnt, and the city 
was entirely laid in ruin. The Romans became masters of Jota- 
pata on the first day of the month Panemus, in the thirteenth 
year of the reign of Nero. 

Josephus, who had concealed himself in a large cave along 
with forty other distinguished Jews, w r as at length prevailed 
upon to surrender himself to Vespasian, whose accession to the 
empire he pretends to have predicted, and by whom he appears 
to have been treated with the greatest respect. 

■While the main army was occupied in the siege of Jotapata, 
Trajan took Japtha, a town in its neighborhood, putting to death 
the inhabitants, to the number of fifteen thousand ; and Titus 
followed up the butchery with twelve thousand more, selling the 
women and children into slavery. 

The march of Vespasian was marked every where with the 
like desolation and slaughter. Joppa, on the sea-coast, Tiberias, 
TaricheaD, Gamala andGischala, shared a similar fate with Jota- 
pata and Japtha. The destruction of these Jewish cities, with a 
waste of lives and a degree of suffering at once disgraceful to 
the Roman arms, and sickening to human nature, put a final pe- 
riod to the war in Galilee. 

The Jewish nation were now divided into two very opposite 
parties : the one, forseeing that me war, if continued, would 
produce the ruin of their country, were desirous to end it by a 
speedy submission to the Romans: the ot her, who imbibed the 
principles of the Gaulonitish faction, delighted in nothing hut 



HISTORY OF THE JEWS 



55) 



navoc, spoil and murder, and opposed all peaceable measures 
with an invincible obstinacy. This latter party, which was by 
far the most numerous and powerful, consisted of the vilest and 
most profligate characters — proud, cruel and rapacious ; but. at 
the same time addicted to hypocrisy, they committed the most 
atrocious wickedness under the pretence of religion. In order to 
cut off every hope of accommodation, they had bound themselves 
by a solemn oath, never to lay down their arms till they had 
either extirpated all foreign authority, or perished in the attempt. 
The contrary party opposed them with arms, but were found 
unequal in the conflict, and suffered more from their countrymen 
than even from the exasperated Romans. 

Jerusalem became the constant scene of blood and carnage 
The ties of consanguinity and religion were no bar to the perpe 
tration of the wildest outrages and butcheries. 

So terrified by these horrid proceedings were the people, that 
they did not even dare to shed a tear or heave a sigh for the loss 
of their friends, nor even to bury their nearest relations. Nay, 
they were afraid even to weep or complain in their own houses 
or chambers, without first making a diligent search lest there 
should be any listeners ; since any marks of compassion for the 
deceased would have been punished with death. Sometimes, in- 
deed, they would throw a handful of earth on a dead bod v during 
the night, and a few persons were bold enough to do tins during 
the day-time. No less than twelve thousand persons of some 
rank fell a sacrifice to this rage of party. 

Thus the city of Jerusalem was oppressed by the aggravated 
misfortunes of war, tyranny and sedition. The populace ima- 
gining that war was the most insupportable of all calamities, fled 
from their habitations to seek for protection among strangers. 

Vespasian, who had now daily news of the miserable condi- 
tion of Jerusalem from the fugitives who constantly took shekel 
in his camp, felt concern for the unhappy situation of the inhabi- 
tants, and ordered his army to advance nearer to the city ; not 
with the view, as was imagined, to attack it by a regular siege, 
but with a resolution to prevent any siege at all, by reducing all 
the fortresses in its neighborhood, and thereby obviating any ob- 
struction to his future views. 

He therefore pressed his conquests, till they extended over all 
Judea and Idumea. The whole region about Jerusalem was now 
in his hands, and he began to meditate leading his whole army 
against the city. 

But at this juncture, the death of Nero, and the revolutions 
which rapidly succeeded it, occasioned a mighty change in the 
state of public affairs, and endangered the very existence of the 
Roman empire. The Jewish war was therefore now esteemed an 
ol iect of but trifling consideration, and the several factions which 



552 



HISTORY OF THE JEWS. 



divided the Hebrew nation were left for some time at liberty, to 
tyrannize over the people, and to persecute each oth ;r with re- 
lentless fury. 

Fresh factions broke forth, and raged with unrelenting fury in 
and about the city. To recount them were but a repetition of 
the same detail of crimes and woe. which we ha\e just gone 
through, and which was fast hastening on the city to the full 
measure of its doom. 

Vespasian was at this time, (69 A. C.) advanced to the empire 
of Rome. Josephus was set at liberty for having predicted his 
prosperity, and Titus was sent by his father to terminate the 
Jewish war. 

He had, besides the three legions which had served under his 
father, the fifth legion, which had been so roughly handled by 
the Jews in Cestius' time, and now burned with a desire of re- 
venge. Besides these, Agrippa, Soemus, and Antiochus, (the 
two former of whom accompanied him in person) and some alli- 
ed cities, had furnished him with twenty regiments of foot, and 
eight of horse, besides vast multitudes of Arabs and a choice 
number of persons of distinction from Italy and other places, who 
came to signalize themselves under his standards. Titus ordered 
the fifth legion to take the road of Emmaus, the tenth that of 
Jericho, ihe other two legions followed him. It was now the be- 
ginning of April, and near the feast of the passover, to which 
there was a greater resort of the Jews than had ever been known, 
eve a from beyond the Euphrates. 

The Romans, in the mean time, were drawing nearer the 
walls, having levelled, with great labor, all the surrounding 
space for many furlongs, pulling down the houses and hedges, 
cutting down the trees, and even cleaving the rocks, a work 
which, however arduous, they accomplished in four days. We 
shall here insert a brief description of Jerusalem, as given by 
Josephus. 

Three celebrated walls surrounded the city of Jerusalem on 
every side, except on that part which was deemed inaccessible on 
account of the valley beneath ; and, in this place, there was only 
one wall. This city was built on two hills, the one situated op- 
posite to the other ; and a deep valley lay between them, the 
whole of which was likewise built on. In regard to the strength 
of its situation, it originally received the name of Fortress, or 
Castle, from king David, the father of Solomon, who erected it; 
but the Upper Market was the name by which it was distinguish- 
ed in more modern times. 

The situation of the lower town was on the other hill, which 
was called by the name of Acra, round about which there was a 
declivity remarkably steep. Opposite to this there was formerly 
another hill not so high as the Acra, from which it was separated 



HISTORY OF THE JEWS. 



55* 



by an extensive valley ; but, during the. power of the Asmonean 
princes, they caused this valley to be filled up, and detaching a 
part of the hill Acra, they united the town with the temple, in 
consequence of which it commanded and overlooked the adja- 
cent parts. 

Tyropseon was the name given to the above mentioned valley, 
which divided the upper from the lower town : this valley ex- 
tended even to the fountain of Siloe, the waters of which were 
equally distinguished by their great abundance and the excellence 
of their flavor. 

Without the city there were two other towns which were ren- 
dered almost inaccessible by the crags and precipices which sur- 
rounded them on every side. 

The most ancient of the three walls was remarkable for its 
extraordinary strength, being erected on a hanging rock, and 
protected by the depth of the valley beneath it. Exclusive of 
the advantages of its natural situation, it was repeatedly strength- 
ened at an immense expense, and by all the arts of industry, by 
David, Solomon, and a number of other princes. 

At the gate called Genatha, which belonged to the former 
wall, the second wall commenced, and was carried on by the 
north side of the city to the fort Antonia. 

The third wail was built by Agrippa as a protection to that 
part of the city which he had erected, which, before this wall 
was built, had been totally undefended. About this period, the 
city had so far increased in the number of its inhabitants, that it 
was unable to contain them ; in consequence of which, a sort of 
suburbs were by degrees erected : and the buildings increased to 
a very great degree on the north side of the temple next the hill. 

Opposite to the fort Antonia, there was a fourth mountain ; 
but between this mountain and the fort, ditches of an amazing 
depth had been cut, so that it was impossible to come at the foun- 
dation of the fort so as to undermine it ; and, exclusive of this 
advantage, the sinking of the ditches apparently added to the 
height of the tower. This fourth mountain received the name of 
Bezeth, or the New Town, being, in fact, nothing more than 
an addition to the former buildings. No sooner was this place 
well peopled, than the inhabitants requested that it might be for- 
tified : whereupon Agrippa, the father of king Agrippa, adjusted 
his plan, and laid the foundation of the wall about it ; but after- 
wards, on a more mature deliberation, he thought that Claudius 
Caesar might possibly be offended at his undertaking a work of 
such importance and magnificence ; wherefore Agrippa dropped 
the farther prosecution of his plan after he had laid the founda- 
tions : but if he had proceeded to have completed it, the capture 
of Jerusalem would have been rendered totally impracticable 

47 



554 



HISTORY OF THE JEWS. 



Titus now took a survey of the walls, to see where they might 
be approached with the greatest probability of success. He 
found that neither horse nor foot could make any penetration by 
way of the valleys ; and he found that it would be equally fruitless 
to attempt an attack by batteries on the other side, owing to the 
strength of the wall : wherefore, after some deliberation, he con- 
cluded that the part of the line towards the sepulchre of John the 
high priest, would be best exposed to an attack, that it would not 
be a difficult enterprise to pass from this place to the third wall, 
and thence to the upper town ; and, through these means, pos- 
sessing themselves of Antonia, even to the temple. 

While Titus was debating these things in his mind, and Jose- 
phus was executing all his oratory to prevail on the Jews to 
solicit a peace, an arrow was shot from a wall, which wounded 
Nicanor (an intimate friend of Titus,) in the left shoulder. This 
instance of the ingratitude of these people towards their friends, 
who would have advised them to peaceable measures, incensed 
Titus to such a degree, that he instantly resolved to make a for 
mal attack on the town, and reduce it by force. Hereupon he 
ordered his soldiers to plunder the suburbs without loss of time, 
and to use the rubbish and ruins of what they should destroy, for 
platforms and other works. His army he separated into three 
divisions, assigning to each its proper duty. On the mounts in 
the midst of the main body, he stationed his archers and slingers 
who were provided with engines to throw stones, and other mis- 
sive annoyances, w r hich answered the double purpose of keeping 
the enemy engaged on the walls, and of repelling their attacks. 
No time was lost in felling trees, and laying the suburbs bare ; 
and the fortifications were made good with the timber thus ob- 
tained. In fact, on the part of the Romans, every hand was en- 
gaged, nor did the Jews lose their time in idleness. 

The inhabitants, who had been heretofore so much exposed 
to the calamities of robbery and murder, finding the insurgents 
so earnestly engaged in defending themselves, began to conceive 
a hope that they should at length be at ease ; nattering them - 
selves, that if the Romans should be successful, they would ena- 
ble them to do themselves justice, by revenging their own quar- 
rel. The forces under the command of John opposed the besiegers 
vigorously ; while himself in fear of Simon, dreaded to quit 
the temple. In the mean time, Simon, being stationed near the 
temple, was constantly in action. The shot and engines which 
he had heretofore taken from Cestius, and out of the fort Anto- 
nia, he placed along the wall : but his troops being unskilled in 
the use and management of these engines, made very little ad- 
vantage of them : and this little arose from the knowledge they 
occasionally acquired from deserters. However, the Jews used 
their engines to assail the enemy from the ramparts wi h arrow 



HISTORY OF THE JEWS. 



553 



and stoiies ; and occasionally they sallied forth and fought hand 
and hand with the Romans, who, on the contrary, defended their 
agents by jabions and hurdles. Each of the Roman legions 
was provided with extraordinary machines for repelling an attack 
of the enemy, particularly the tenth legion, which could throw 
larger stones and farther than any other. Each stone weighed 
a talent, and not only did execution on the spot, but even to the 
top of the ramparts. They would destroy at a furlong's distance, 
and a whole file fell before them wherever they came. 

The works of the Romans were no sooner completed, than 
they took the distance between the mount and wall by a line and 
plummet ; for this could not be effected in any other manner, 
owing to the shot and darts which were thrown down in abun- 
dance. When the place was found to be properly adapted for 
the battering rams, Titus directed that they might play with the 
greater convenience. In obedience to these orders, three batte- 
ries began to play at the same time on three different parts of the 
wall. The noise occasioned by these engines was heard in alF 
parts of the city, and appeared not to be less dreaded even by 
the faction than it was by the citizens. At length the insurgents, 
though divided amongst themselves, finding that their danger 
was general, thought it might not be improper to unite in the 
defence of each other. Hereupon Simon despatched a herald to 
inform those who had enclosed themselves within the temple, that 
as many as were disposed to quit it and approach to the Wall, 
had full permission so to clo, , The purport of this embassy did 
not strike John as a circumstance that could be relied on; but ha 
permitted his people to act as their own inclinations might direct 
them. ! 

The different factions united, and forgetting their old animos- 
ities, marched immediately in a body to the walls, where they 
had no sooner taken their stations, than they co-operated with 
their fires and other torches on the Roman engines, plying their 
darts and other weapons without intermission, on those who had 
the conducting of them. During the violence of this determined 
rage, great numbers of the Jews adventurously descended from t ; 
the walls on the^ engines, the covers of which they tore off, and ;■ 
attacked the guards who were appointed to their defence. 

At this juncture, Titus, who was never deficient in aiding his 
friends at a time of necessity, appointed a party of horse ana 
archers to guard the machines, and find employment for the Jews 
on the walls, while the engineers should carry on their opera- 
tions. This attack, however, had, for the present, very little 
effect : indeed the battering ram of the fifth legion shook the cor- 
ner of a tower, which, being placed higher than the wall, the 
tower fell to the ground without bringing any of the wall with it. 



556 



HISTORY OF THE JEWS. 



Some time having passed since the Jews had made any sally, 
the Romans thought they were either tired or disheartened, and 
thereupon wandered about carelessly as in a state of security. 
This inattention on the part of the Romans being noticed by the 
Jews who were in the town, they rushed violently from a sally- 
port belonging to the tower Hippocus, set fire to the Roman 
works, and during the heat of the action, drove the Romans 
back to their own camp. The Romans assembled from all parts 
to the assistance of their associates. The Jews behaved with the 
most determined courage and intrepidity. By this time the fire 
had taken hold of the machines : and there is not a doubt but 
that they would all have been destroyed, with all those who at- 
tended on them, but for the critical arrival of a select party of 
Alexandrian troops, whose behaviour on the occasion cannot be 
sufficiently applauded, since it contributed in a great degree to 
the honor of the day. The proceedings of the Jews were impe- 
ded by these troops till the arrival of Titus with a body of cav- 
alry. He killed twelve men with his own hands, and drove the 
remainder of the party into the city : and, by this enterprise, the 
engines were saved from destruction. 

Nothing had hitherto been found so effectual for the harassing 
of the Jews as the turrets which the Romans had erected. On 
these they placed archers and slingers, and planted various sorts 
of machines ; while the Jews could neither carry their platforms 
-to a level with the.se towers, nor pull them down by reason of 
their solid construction, nor burn them, because they were plated 
^with iron. All, therefore, that remained in the power of the 
Jews, was to keep at such a distance, as not to be wounded by 
the darts, arrows, and stones of the Romans ; for it was fruitless 
for them to think of opposing the force of the battering-rams, 
Hvhich by degrees effected the purpose for which they were design- 
ed. The Romans were possessed of one ram dreadful in its exe- 
cution, which the Jews distinguished by the name of " Mcon," or 
" Conqueror," the first breach having been made thereby. 

The Jews had now been at hard duty during the. whole night, 
• and were extremely fatigued by fighting and watching. Thus 
. dispirited, they came to too hasty a determination to abandon the 
first wall, as they had yet two others to depend on for their security. 
fThe Romans became masters of the first wall on the seventh day 
icf the month Artemesius, and destroyed a great part of this wall, 
rand also the northern quarter of the city, which very quarter 
"had heretofore been ravaged by Cestius. 

' This being done, Titus withdrew to a place known by the 
name of the Assyrian's camp, possessing himself of all between 
that and the valley of Cedron, the distance of which, from the 
second wall, is something more than a bow shot. From this 
place he came to a resolution of beginning his attack, and im- 



HISTORY OF THE JEWS. 



557 



mediately commenced his operations. The Jews took their sta- 
tions in a regular order on the wall, where they made a formida- 
ble opposition. John and his associates commanded the troops 
in the fortress of Antonia, and from the sepulchre of Alexander on 
the north of the temple. From the monument of John, the 
high priest, to the gate by which water is conveyed to the tower 
Hippochus, Simon and his people held the command. A number 
of resolute sallies were made by the Jews, in which they came to 
close quarters with the Romans ; but the military knowledge of 
the latter was more than a counterpoise to the desperation of the 
Jews, who were repulsed with considerable loss : yet on the 
walls the Jews had the advantage. Skill and good fortune equal- 
ly favored the Romans ; while the Jews, from a native hardness, 
and an animation arising from despair, seemed insensible to dan- 
ger or fatigue. It should be observed that the Romans were 
now fighting for glory, and the Jews for life and security, each 
party equally disdaining to yield. They were continually em- 
ploying themselves either in violent assaults or desperate sallies, 
and combats of every kind. Their labors commenced with the 
day, and they were separated only by the darkness of the night ; 
and even during the night both parties kept watching to protect 
their walls and the other their camp : they continued all night 
under arms, and were ready for battle by break of day. On this 
occasion the Jews despised danger and death, so much that they 
seemed emulous who should brave them most undauntedly, as the 
best recommendation to their superiors. They entertained so 
great a fear of and veneration for Simon, that they would have 
sacrificed their lives at his feet, on the slightest intimation that such, 
a sacrifice would be agreeable to him. 

The tower on the north side of the city was the object against 
which the battering ram was now directed. They w r ho defended 
this tower w r ere assailed by Titus with such repeated flights of ar- 
rows, that every one of them abandoned his post, except a crafty 
Jew of the name of Castor, and ten of his associates, who con- 
cealed themselves behind the battlements. These having remain- 
ed quiet for a considerable time, at length felt a shock by the 
force of w T hich the tower appeared to be shaking to its founda- 
tions. On this alarm they quitted their present station ; when 
Castor, assuming the language, manner, and behaviour of a 
suppliant, entreated that Titus would pardon all that was past, 
and grant him quarter. Titus, willing to believe that the Jews 
were now tired of war, directed that his archers should cease 
their operations, and that the battery should play no longer : at 
the same time informing Castor, that if he had any proposals to 
make, he was willing to attend to what he had to say. To this 
Castor said, that it was his utmost ambition to commence a trea- 
ty ; and Titus replied, " I grant it with all my heart : and if all 

47* 



558 



HISTORY OF THE JEWS. 



your companions coincide with you in sentiment, I am freely 
disposed to extend my pardon to you." This offer being made, 
five out of the ten who associated with Castor pretended to join 
with him in opinion, while the other five exclaimed that they 
would never submit to live slaves, while it was in their power to 
die freemen. A stop was put to all hostilities, while this dispute 
was in agitation. In the mean time Castor sent privately to 
Simon desiring that he would make the best advantage of the 
present opportunity, and submit to his management the best 
method of amusing the Roman general, under pretence of recom- 
mending terms of peace to his associates. In a word, Castor 
acted his part with so much artifice, that swords were drawn, 
mutual blows passed, and the men appeared to be killed ; but the 
whole- device was founded in falsehood and dissimulation. 

Titus and his people were astonished at the stubborn obstinacy 
and persevering resolution of the Jews ; and at the same time, 
entertained a generous compassion for their distress ; but having 
the disadvantage of the ground, they could not be proper judges 
of what was done above them. At this juncture Castor received 
a wound in his nose from an arrow ; but immediately drawing it 
out, he showed it to Titus seeming thereby to demand justice. 
Titus was so highly enraged at this injury, he turned to Jose- 
phus, who stood near him, desiring that he would go immediate- 
ly, in his name to Castor, and give him all possible assurances 
of friendship and fair treatment. Josephus, however, not only 
desired to be excused from executing this commission, but 
iikewise dissuaded his friends who would have undertaken it, as- 
suring them that this apparent submission was founded in the 
deepest treachery. However, notwithstanding what was said. 
iEneas, one who had deserted to the Romans, seemed willing to 
undertake this expedition, to which he was the rather encouraged 
by Castor's directing him to bring something in which to put a 
sum of money that he intended to compliment him with. Thus 
encouraged by the hope of advantage, ./Eneas advanced to ac- 
cept the present, when Castor let fall a large stone from the wall, 
and ^Eneas narrowly escaped being crushed by it, while it wound- 
ed the man who stood next to him. 

From this circumstance, Titus was aware of the ill consequen- 
ces that might arise from benevolence ill-timed : and was con- 
vinced that determined rigor ought to be opposed to plausible 
pretensions and fair promises. He thereupon began to ply his 
batteries with greater violence than heretofore, in order to revenge 
himself for the contumacious affront that had been offered him by 
Castor and his associates. When the batteries had played some 
iime, Castor and his people found that the tower shook under 
them, and appeared to be on the point of falling ; on w T hich they 
set it on fire, and, running through the flames escaped into a 



HISTORY 05? THE JEWS. 559 

vault. The Romans imagined that by this action they had 
devoted themselves to certain destruction, and were generous 
enough to extol their courage and magnanimity to the skies. 

Titus took possession of this part of the wall at the end of five 
days from the time that he had became master of the first. As 
the passage to the second wall was now opened, he had made 
the Jews fly before him ; and having selected a hundred of his 
best troops, he entered the city at that quarter inhabited by the 
salesmen, clothiers and brasiers, and passed up the narrow cross 
streets to the wall. Titus, however, either from negligence or 
compassion, omitted to break down the wall, and thus, as we shall 
soon hear, lost the advantage of his victory. 

No sooner had Titus entered the town, than he issued his 
orders that not a single house should be burnt, nor even one 
prisoner put to the sword. He was so indulgent likewise even 
to those of the faction, that he offered to permit them to end their 
own disputes among themselves, on the single condition, that 
they should not oppress the inhabitants. To these Jast, likewise, 
he promised that he would support them in all their legal posses- 
sions, and that what had been taken from them by violence should 
be restored. 

These terms were highly agreeable to a majority of the people, 
of whom some wished that the city might be spared for their own 
sakes, and others that the temple might be spared for the sake of 
the city. However, the abandoned part of the faction ascribed 
all the generous benevolence and humanity of Titus, to fear ; and 
they argued in this manner, that Titus would never have offered 
such favorable terms, if he had not himself despaired of accom- 
plishing the work he had undertaken ; and the faction now threat- 
ened instant death to any person who should propose peace, or a 
treaty of reconciliation. 

No sooner had the Romans entered the city, than the Jews did 
all in their power to obstruct their proceedings ; they blocked up 
the narrow passages, shot at them from the houses, making fre- 
quent sallies from the walls, and often compelled the guards to 
abandon the towers, and seek refuge in the camp. The soldiers 
within the city were in the utmost confusion ; and those without 
were agitated to the highest degree, on account of the appre- 
hended fate of their companions. Several smart encounters en- 
sued between the opposing parties ; but the Jews being more nu- 
merous than the Romans, and likewise better acquainted with the 
bye-ways and secret passes, they obtained frequent advantages . 
the breaches being likewise too narrow for any number to march 
out abreast, the Romans would have been pressed to such a de- 
gree, that scarcely a man of them would have escaped, if Titus 
had not arrived in the critical conjuncture ; and this gallant offi- 
cer placed a band of archers at the end of every street, was him- 



560 



HISTORY OF THE JEWS. 



self present m every place of the greatest dangei, and being 
seconded by Domitius Sabinus, (a gallant man who performed 
singular feats of courage on the occasion,) the Jews were so an- 
noyed by darts and lances, that the Romans had an opportunity 
of bringing off their men. Thus were the Romans driven from 
the second wall after they had gained possession of it. 

This piece of success gave such spirits to the most determined 
of the inhabitants, that they nattered themselves that the Romans 
would not again venture to attack them ; or that if they did, it 
would be totally impossible to subdue them : whereas, if these 
desperate men had not labored under an actual infatuation, they 
must have reflected that the Romans, over whom they had at 
present obtained an advantage, were not to be compared with the 
immense numbers that were yet to be encountered. The Romans 
having once gotten possession of the wall, and then lost it, made 
another attempt to recover it. They made repeated and almost 
constant assaults, for the space of three successive days, during 
which period they were repulsed with as much valor as they 
showed in the attack : but Titus made so furious a charge on the 
fourth day, that his opponents were no longer able to resist his 
force ; whereupon he took possession of the wall, the northern 
part of v/hich he destroyed, and in all the towers to the southward 
he placed garrisons without loss of time. 

The storming of the third wall was now an object that engag- 
ed the attention of Titus ; but he did not deem it a work that 
would be attended with much difficulty ; he first considered how, 
by more lenient methods, he might bring the people to consider 
their true interest ; hoping that they might be induced to listen to 
him, through the dread of his power and the fear of famine ; for 
by this time, their plunder and provision were nearly consumed ; 
while, on the contrary, the forces under Titus were supplied with 
every thing they could desire for their ease and accommodation. 
This being the case, Titus issued orders that, on a day of gene- 
ral muster, his troops should be drawn up and paid within view 
of the enemy. On this occasion the infantry advanced with 
drawn swords, and the led horses were adorned in so splendid a 
manner, that gold and silver seemed to prevail over all the field. 
This sight was equally agreeable to the Romans, as disgusting 
to the Jews, who had assembled in immense numbers on the old 
wall, on the north side of the city ; the houses were likewise 
crowded, and every part of the city was filled with people gazing 
at this splendid spectacle. In fact the courage of the bravest 
among the Jews, was repressed by the appearance ; and, in all 
probability, they would have now submitted to the Romans, had 
it not been for the consciousness that they had offered provocation 
of such a nature as not to be readily pardoned ; and that if they 
abandoned the point in dispute, they must be devoted to certain 



HISTORY OF THE JEWS. 



561 



destruction ; wherefore, rather than submit to be sacrificed at 
present, they cnose rather to fall in the bed of honor by the 
chance of war. But, in fact, Providence had so determined, 
that the faction was to prove the ruin of the city, and the inno- 
cent were to be involved in the consequence of the crimes of the 
guilty. 

After four days spent without any act of hostility, in procuring 
provisions for the camp, Titus, on the fifth day separated his 
army into two divisions ; and, finding that the Jews were not in 
the least disposed to make peace, he caused works to be thrown 
up against the forts of Antonia, near the monument of John, in 
the hope that from that quarter he might get possession of the 
upper town, and then from Antonia become possessed of the tem- 
ple ; for it was impossible to keep possession of the city, unless 
the fort was taken. He made separate attacks against each of 
these two places ; and at every rising ground he placed a legion 
of soldiers to defend and protect the engineers. Those who car- 
ried on their works near the monument, were violently assaulted 
by the Jews, and the people under the command of Simon ; while 
those who besieged the fort Antonia were still more vigorously 
opposed by the party of John, and the zealots under his direction ; 
for these had the advantage of the higher ground, and were also 
supplied with machines, of the use of which they were now per- 
fectly acquainted, in consequence of daily practice. The zealots 
had likewise possession of forty slings for stones, and three hun- 
dred cross-bows, by which the Romans were much annoyed, and 
a check was given to their proceedings. 

Though Titus had hitherto entertained no doubt but that he 
should make a complete conquest of the city, yet, while on the 
one hand he continued ^o urge the siege, he, on the contrary, 
joined to the power of force every effort of persuasion and ad- 
vice, in order to induce the Jews to a compliance with the terms 
of reason. Reflecting that an appeal to the passions had some- 
times a better effect than that to the law of arms, he, in the first 
place, personally addressed the Jews, requesting that they would 
have so much regard to their interests, as to surrender a place of 
which he could make himself master at any time. This done, 
ne committed the rest to Josephus ; thinking that when they were 
addressed by their own countryman, and in a language familiar 
to them, success would probably be the consequence of the hu- 
manity which inspired him to undertake so benevolent an office. 
Agreeably to the directions given by Titus, Josephus first walked 
through several parts of the city, and then stopping on an eleva- 
ted spot within hearing of the enemy, though not within reach 
of their shot, he made a long and eloquent speech, in which he 
urged every argument he coul * think of in order to induce them 
to suriender. 



5b2 history or me anws. 

Josephus wept abundantly at the recital of his own speech ■ 
but it appeared to make no impression on the opposing faction, 
who did not think that they could, with safety, agree to the terms 
offered by the Romans, even if they had been disposed so to have 
done. But of the common people, many were so impressed with 
that most effectual means of consulting their safety by flight ; 
and, for this purpose, they sold all their most valuable effects, 
though at prices greatly inferior to their real woith; and swal- 
lowed the gold they received as the purchase money, lest they 
should be stripped of it in their journey. Thus provided, they 
repaired to the Romans, where they were supplied with what 
they wanted. In the interim, Titus permitted the deserters to 
enjoy their full liberty, which was an encouragement to others to 
desert, as they avoided the misfortunes of those in the city, with- 
out being subjected to the enemy. However, Simon and John, 
and their adherents, placed guards at all the outlets, and were 
not less assiduous to keep the citizens from departing, than the 
Romans from making an entrance. The least cause of suspicion 
was sufficient to deprive a man of his life, or even a pretence on 
which to found a suspicion had the same effect. Persons in af- 
fluent circumstances were certain to be sufferers : those who had 
any thing to lose were assuredly suspected, and that suspicion 
ended in their final destruction. 

The factions now became more tumultuous, and the famine 
daily increased. When corn was no longer offered for sale, 
they broke open houses in search of it ; and if none was dis- 
covered, the owners were tortured to make them declare where 
their stores were deposited ; and if it was discovered, they were 
severely punished for concealing it. At length, such was the 
distress, that the people in tolerable circumstances disposed of 
their whole effects for a bushel of wheat, and the poorer people 
for an equal quantity of barley. The purchases being made, 
they secluded themselves from all observation, when some of 
them began to eat the corn before it was ground, while others 
waited till it was baked, according to the different degrees of 
their hunger. 

Whenever the inhabitants saw a house shut up, they concluded 
that the people in it had something to eat : wherefore, breaking 
it open, they seized the meat even from the mouths of the per- 
sons who were swallowing it. Neither age nor sex was spared : 
the old men, who endeavored to defend the provision they pos- 
sessed, were violently beaten ; while the women, who sought to 
conceal any thing, were dragged by their hair. Even children 
at the breast escaped not the general fury ; so that the same 
treatment attended infancy and old age. 

No kind of cruelty was omitted in the search for food : persons 
were tormented in the most exquisite manner, and in those parts 



HISTORY OF THE JEWS. 



the most sensible of pain. Sharp sticks were thrust up their 
bodies ; and they were otherwise so severely treated, that the 
recital would give horror : and all this, perhaps, in order to dis- 
cover a handful of flour, or a loaf of bread, which had been 
concealed. 

Such was the treatment that the common people received from 
soldiers ; but persons of a superior degree were carried before 
the usurpers, who directed that some of them should be put to 
death on a charge of treason, false witnesses being continually 
produced to swear that they had an intention of betraying the 
city to the Romans. Those who had been plundered by Simon 
were carried to John, and the prisoners brought to John were 
transmitted to Simon, as if they had mutually agreed to triumph 
in the distresses of their fellow-creatures. 

Titus plied his operations with incessant assiduity, in the course 
of which he lost many men by shots from the walls. The Jews 
had a practice of quitting the city during the night, in search of 
the necessaries of life ; and, in these excursions, they were often 
attended by soldiers, who could not obtain within the city suffi- 
cient to satisfy the demands of nature. 

These circumstances being well known to Titus, he sent a 
party of his cavalry to wait for the Jews in the valleys ; and these 
latter, being reduced to despair, through hunger, fell into the 
snare laid by the enemy. When they found their unfortunate 
situation, they were compelled to fight, in the dread of a punish- 
ment even worse than death in battle ; and, in fact, it was now 
too late for them to think of demanding quarter. In a word, the 
Jews were subdued ; and having first been put to a variety of 
tortures, were crucified in sight of their brethren who were be- 
sieged. The exertion of this rigor was disagreeable to Titus ; 
but he hoped that the terrible example might tend to influence 
those within the city to avoid a similar fate. Yet this horrid 
spectacle was so far from having its proper influence on the fac- 
tion, that it wrought an effect directly contrary to what was in- 
tended ; for the friends and relations of the fugitives, and all those 
who seemed inclined to listen to terms of accommodation, were 
compelled to come down to the walls, and observe what was to 
be expected by those who deserted to the Romans ; and, on this 
occasion, it was insisted that the sufferers were not prisoners of 
war, but deserters who had made their submission and implored 
mercy. By this contrivance many were prevented from going 
off till the fact came to be known ; though there were numbers who 
escaped to the enemy, in the mere dread of being starved, which 
they considered a more deplorable death than that of crucifixion 

Hereupon Titus gave orders that several of the prisoners should 
have their hands cut off, and in this condition he sent them to 
John and Simon, so that it was- not possible that thev should be 



564 HISTORY OF THE JEWS 

mistaken for deserters : and by these people he sent his advice, 
that an end might be put to the war, before he should be abso- 
lutely compelled to destroy the city ; intimating that the Jews, 
on a proper submission, had yet an opportunity of preserving 
their lives, their country, and their temple. In the mean time, 
however, Titus did not neglect to forward his works, encoura- 
ging those who labored on them to be indefatigable, having de- 
termined that his preparations should be followed by convincing 
proofs, that what was not to be effected by the laws of reason, 
should yield to those of force. 

The Romans began their platforms on the twelfth day of the 
month Artemisius ; and after seventeen days of incessant labor, 
completed them on the twenty-ninth. There were four of these 
platforms, and they were works of a very capital nature. One 
of them, which was near the fortress of Antonia, was construct- 
ed by the fifth legion, opposite the middle of the Struthian Pool : 
the twelfth legion threw up another at the distance of twenty 
cubits from the former : opposite to the pool named Amygdalon, 
another work was thrown by the tenth legion, which was more 
numerous than the other legions : and a fourth mount was erect- 
ed by the fifteenth legion, at a small distance from the monument 
erected to the memory of John the high-priest. 

As soon as the works above mentioned w T ere completed, John 
gave directions for digging a mine under that facing Antonia, 
and that a number of props should support the earth from falling. 
This being done, the wood work was covered with a bituminous 
inflammable matter ; after which, John ordered that the pillars 
should be fired ; and the props being destroyed, the whole forti- 
fication fell to the ground with a hideous crash. At first, no fire 
appeared, only dust and smoke, till at length the flames burst 
forth to view. The Romans were astonished at the sight, and 
perfectly distracted to think that their views were thus defeated 
on the moment that they thought themselves certain of success. 
As their ramparts were destroyed, they conceived that it would 
be fruitless to attempt to quench the fire. 

Two days after this circumstance, Simon and his associates 
made an attempt on the other two mounts, where the Romans 
had by this time planted their battering-rams, and began their 
operations. Jepthseus, a Galilean, of the city of Gasis ; Megas- 
Barus, a domestic of Queen Mariamne ; and Agiras (otherwise 
the lame,) the son of Nabatseus of Adiabene, greatly distinguish- 
ed themselves on this occasion. They ran with torches in their 
hands, and forcing their way through the troops of the enemy 
with as much unconcern as if there had been no opposition, they 
set fire to the works ; and though they w T ere opposed by darts 
and arrows, they resolutely persevered in their intention till the 
whole erection was in a flame. These three men were esteemed 
among the bravest that took part in the war 



HISTORY OF THE JEWS. 



Such nurooers from without the city now came in as reinforce- 
ments to the Jews, that this additional aid gave them such fresh 
spirits and courage, that, flushed with the hope of conquest, they 
advanced even to the camp, and made an attack on the guards. 
The oliice of the Roman guards, according to the strictness of 
their discipline, was to perform their duty, alternately relieving 
each other ; and the man who quitted his station, under any pre- 
tence whatever, w T as certain of suffering death without mercy 
Thus assured from the very nature of their station, that they 
must suffer the infamous death of deserters if they did not fall 
like men of honor, they made so resolute an opposition, that 
some of those who had fled, thought themselves under a neces- 
sity of returning ; when they made such resistance by means oi 
their engines, that the excursions of the Jews from the city were 
stopped. These Jews had sallied forth with the utmost fury, 
unprovided even with weapons for their defence, attacking all they 
met without distinction, rashly rushing among their enemies, and 
throwing themselves on the points of their pikes. In a word, the 
advantages the Jews at any time gained over the Romans, were 
less acquired by real courage than rash precipitancy : while the 
Romans, little afraid of any essential injury the Jews could do 
them, often yielded to the violent impetuosity of their opponents. 

When Titus returned from Antonia, where he had been to fix 
on a proper spot for carrying on the siege, he severely reprimand- 
ed the troops for permitting themselves to be attacked in their 
own works, when they had possessed themselves of those of the 
enemy, and yielding to be besieged by those who could be con- 
sidered as no other than prisoners. After this, Titus made a se- 
lection of some of his best troops, and, surrounding the Jews, 
charged them in the flank ; while they, on the other hand, sus- 
tained the charge with astonishing resolution. The Romans were 
so enraged, partly from a sense of military honor, and partly 
from a concern for the safety of their general, "who was in immi- 
nent danger, that if the Jews had not retreated to the city in the 
very moment that they did, every one of them would have been 
utterly destroyed. Still, however, the Romans were hurt at the 
reflection of having lost their bulwarks, and that what they had 
been so long in erecting, sho; :Id be demolished almost in an hour. 
In consequence of this disappointment, the Romans began to 
despair of accomplishing their design. 

During this situation of affairs, Titus issued orders that his 
principal officers should be summoned to a council, to advise him 
how to act in the. emergency. Some of the most violent among 
them recommended an immediate attack with the whole army, 
and coming to a general battle. Those of more reflection gave 
their voices for the re-erection of the ramparts : while a third 
party were of opinion that famine would effectually do the busi- 

43 



560 HISTORY OP THE JEWS. 

ness, and that victory might be obtained without a olow being 
struck. 

Though Titus did not think it perfectly honorable to lie inac- 
tive at the head of so large an army, yet he was not disposed to 
attack a people who sought their own destruction with such de- 
termined resolution. The want of materials renderad it imprac- 
ticable that he should erect new ramparts ; and with regard to the 
preventing provisions being carried into the city, he thought it 
would be equally impossible, on account of the extent of the 
place and the number of avenues. He reflected, that if the Jews 
should, by stealth, convey any relief into the city, it would tend 
only to protract the siege, and the delay thereby occasioned 
would lessen the honor of the victory. 

He directed his officers immediately to begin the erection of 
the wall, and let the whole army take a share in the business, 
assigning to each party its proper station. These orders were 
no sooner issued, than every soldier was animated with a wish to 
exceed his fellows in this work. The ground was measured out, 
the legions were divided, and every man was emulous who should 
most effectually distinguish himself. The common soldiers copied 
the example of the Serjeants, the Serjeants that of the captains, 
the captains that of the tribunes, and the tribunes that of their 
superior officers ; the whole being under the direction of Titus, 
whose zeal for the despatch of this business was such, that he 
was continually taking his rounds to superintend the whole pro- 
ceeding. 

Nine and thirty furlongs was the whole extent of this wall, 
and thirteen forts were erected on the outside of it, ten furlongs 
being the compass of each fort. It is somewhat extraordinary, 
but no less so than true, that this amazing work was completed 
in three days, though an equal number of months might have 
been supposed a reasonable time for it. As soon as it was fin- 
ished, garrisons were placed in all the forts, who did duty under 
arms every night. On each night* likewise, Titus went the first 
round in person; Tiberius Alexander, the second ; and the offi- 
cers who commanded the legions, the third. Some persons were 
constantly on guard in the forts during the whole night : but 
some of the soldiers were allowed to rest alternately with others 
who were appointed to watch. 

The above mentioned enclosure of the Jews within the town, 
reduced them to the last degree of despair ; for by this time the 
famine had increased to such a height, that whole families fell a 
sacrifice to its rage. The dead bodies of women and children 
were seen in every house : the old men were found dead in all 
the narrow lanes of the city ; while the younger men, who were 
yet able to walk, appeared like ghosts parading the streets. It 
became impossible to commit the bodies of the dead to the ground. 



HISTORY OF THE JEWS. 



567 



Many of the living were unable to perform this charitable office ; 
while others were unwilling to take it, partly discouraged by the 
numbers of the deceased, and partly by the reflection that them- 
selves could not survive any considerable time. Numbers ot 
them expired even while they were burying their fellow-citizens ; 
and some, prompted by despair, sought their own graves, and 
interred themselves, that they might be certain of a place of re- 
pose. Yet miserably distressful as the present situation of these 
wretches was, not a single complaint or lamentation was heard : 
for the pangs of excessive hunger absorbed every other passion. 
They who last expired beheld those who had gone before them 
with un wee ping eyes, and looks marked with the near approach 
of death. The most profound silence reigned through every part 
of the city ; and during the course of the night, heaps of dead 
bodies were frequently piled on each other. When offensive 
smells, arising from the corruption of the dead bodies, became 
insupportable, an order was given that all of them should be bu- 
ried at the public expense : the abandoned incendiaries threw 
them from the walls into the valleys ; a sight that occasioned so 
much horror to Titus, that, while he was going his rounds, and 
found the ditches infected with dead bodies, and pestilential va- 
pors arising from them, he extended his hands towards heaven, 
and made a solemn appeal to God, that these misfortunes arose 
not from any orders that he had given. 

The insurgents were now so pent up within the walls, that they 
found it impossible for any of them to quit the place. In the 
mean time, they endured all the pangs of famine, aggravated by 
the tortures of despair ; while, on the contrary, the Romans lived 
at their ease, and passed their time very agreeably, being amply 
supplied with the necessaries of life from Syria and the ad- 
jacent provinces. Encouraged by their better fortune, many of 
the Romans advanced to the walls and made an ostentatious 
display of their provisions, with a view to reflect on the necessi- 
ties of those who were in circumstances of distress. All this 
ippeared to have no effect on the unfeeling minds of the seditious 
multitude : whereupon Titus, in mere compassion to the residue 
of an unhappy people, determined immediately on the erection of 
new works, and resolved that no time should be lost in their 
compietion. One considerable difficulty indeed now occurred, 
which was the providing the proper materials for carrying these 
works into execution ; for all the wood in the neighborhood of 
the city had been cut down for the erection of the former works 
wherefore, they were under a necessity of fetching all the timbei 
for this second supply, from a place of ninety furlongs ; and 
herewith four ramparts of greater magnitude than the former, 
were erected at the fortress Antoma. Titus carried on this bu- 
siness with great assiduity, and the besieged being now at his 



568 



HISTORY OF THE JEWS 



mercy, he plainly hinted to them t!:at he knew their situation 
Still, however, they showed no concern for what had happened: 
they seemed to have no regard for themselves or each other. 
Those who were decaying with sickness they confined in prisons, 
and tore the dead in pieces as dogs would have done. 

The ungrateful return which Matthias received from Simon, 
for procuring him to be admitted into the city, was, that he 
first caused him to be tortured, and then put to death. The 
venerable old man made it his earnest request, and the only favo/ 
he asked in return for his admitting Simon into the town, that 
he himself might first sufier ; but even this poor favor was denied 
by Simon. He was put to death on the bodies of his sons, and 
and within view of the Romans, agreeably to an order given to 
Ananus, the son of Barnadus ; which Ananus was distinguished 
from all the dependents of Simon by the extreme cruelty of his 
disposition. 

About the same time, several other distinguished personages 
were put to death, the father of Josephus imprisoned, and him- 
self wounded by a stone. At this juncture, a number of the 
inhabitants went off to the Romans. Some of them deserted 
under pretence of pursuing the enemy with stones; while others 
made their escape by leaping over the walls. But the most mel- 
ancholy part of the history remains yet to be recounted. 

Among the Syrians, a fugitive Jew was discovered while he 
was searching for gold, which he had swallowed, and which had 
passed through his body. At the period above mentioned, there 
was a very great scarcity of gold in the town, and twelve attics 
were as valuable as twenty-five had been in former times ; and 
the faction had searched all the people in the strictest manner. 
On the above mentioned discovery, it was immediately reported 
through the camp that the Jews who had deserted had swallowed 
all the gold. Hereupon the Arabians and Syrians seized on the 
deserters, and cut open the bodies of two thousand of them in 
one night. This Josephus deems to have been the most inhuman 
butchery that ever was perpetrated on the Jews. 

The horrid inhumanity of this action gave so much offence to 
Titus, that he would undoubtedly have ordered his cavalry to 
destroy every one of the offenders with darts, if their number 
had not been more considerable than that of those they had mur- 
dered: but as this was the case, he summoned together his offi- 
cers, as w T ell the Romans as the auxiliaries, and addressed them 
with severity on the act ; and finding that some of his own peo- 
ple had been concerned in this inhuman butchery, he delivered 
his sentiments on the occasion in the following manner : In the 
first place, addressing himself to the Romans, he said. t; I am 
astonished that any soldier of mine should be guilty of an action 
so unmanly, in order to possess himself of so uncertain an ad- 



HISTORY OF THE .TEWS. 



5G9 



vantage, without blushing at the meanness to which he had been 
induced by his avarice." Then turnii'rg to his auxiliaries, he ex- 
claimed, " Do you think it reasonable that the insolences offered, 
and the inhumanities perpetrated by the Syrians and Arabians in 
a foreign war, in which they act without control, ought to be im- 
puted to the Romans ? and that fhe crimes of one party ought 
to be laid to the charge of the other?" 

Titus, so far from excusing, was transported to the highest 
degree of rage at their conduct, and threatened immediate death 
to any man who should be guilty of similar acts of barbarity for 
the future. At the same time, he gave orders to his legions to 
make a strict search after every person who should be suspected, 
and declared that he himself would sit in judgment on his trial. 
What Titus prohibited publicly with such severity, was repeat- 
edly practised in secret on the deserters from the Jews. Their 
mode of proceeding only was varied ; for when any of the de- 
serters were taken, the custom of the murderers was first to be 
assured that, they were not within view of any of the Romans, 
and then to rip up the bodies of the Jews in search of treasure, 
though they were seldom successful in finding the money sought 
after by these infamous means. However, the shocking practice 
had such an effect on the Jews, that they now no longer deserted 
to the Romans, being apprehensive of the fatal consequences that 
would ensue. 

John having obtained all he could by plunder, then proceeded 
to sacrilege, seizing and appropriating to his own use several 
cups, dishes, tables, and other necessary vessels appropriated to 
divine service, which had been presented as gifts, or offered as 
oblations, not excepting even the pieces dedicated to the honor of 
the temple by Augustus and the empress. The Roman emperors 
had ever entertained a great esteem and veneration for the tem- 
ple, though at this time it was profaned by a Jew, who stripped 
it of the presents bestowed on it by strangers, and encouraged 
his companions to make free with every thing that was sacred, 
saying, "It was but reasonable that those should live by the tem- 
ple who had fought for it." In pursuance of these sentiments, 
he made no scruple of distributing among his people the holy 
wine and oil, which had been reserved for sacrifices in the interior 
part of the temple : and as John w T as free in his distributions, 
the people were equally free in receiving them, drinking and 
anointing without ceremony. 

The Romans were put to great difficulty in procuring the ne- 
cessary materials for completing their works; but they cut. down 
all the w r oods within the circuit of ninety furlongs of the city, 
and finished their platforms in the space of twenty-one days. A 
most dismal alteration took place in this delightful part of Judea, 
which abounded in curious gardens, plantations, and houses of 

48* 



570 



HISTORY OF THE JEWS. 



pleasure: not a building or tree was now to be seen, "but the 
marks of devastation and ruin occupied die whole prospect. So 
great was tlie difference between the present and the former state 
of Jerusalem, that even strangers could not refrain from tears on 
the comparison. So terrible was the devastation and havoc of 
the war, that people in the heart of the city might reasonably have 
inquired where Jerusalem, that place so peculiarly favored by 
heaven, was situated. 

The Romans having raised the mounts, the Jews became great- 
ly alarmed ; for matters were now arrived to such an extremity, 
that they were conscious they must inevitably surrender the city, 
if their endeavors to destroy the Roman works proved ineffec- 
tual ; on the other hand, the Romans were exceedingly apprehen- 
sive lest the attempts of their adversaries should prevail ; for the 
wood of the adjacent parts of jthe country being wholly exhausted, 
and the men greatly harassed by incessant and hard duty, 
if the mounts were destroyed, all hope of success must end, since 
there appeared no possibility of constructing other works. 

Notwithstanding the enmity subsisting between the parties, 
the Romans were more concerned on account of the miseries of 
the Jew T s, than they were themselves. In despite of all the diffi- 
culties and dangers they had undergone, and the prospect of 
what they had still to encounter, the Jews preserved their spirits, 
and resolution. The Romans now doubled the number of iheii 
guards, and took such other precautions as occasion required. 

Before the rams were mounted, no measures that were likely 
to prove effectual were omitted by John and his adherents, who 
guarded the castle of Antonia to prevent a breach being made 
in the w T al!s. They made a sally with a view of setting fire to 
the mounts ; but they went out in small parties, and they did 
not act with that courage and unanimity which was usual to the 
Jews. Their measures were not well conceited, nor were they 
carried into execution with the necessary spirit, to which may 
be attributed the failure of their design. The Romans became 
unusually vigilant, and lest their works should be set on fire, 
they planted a strict guard upon the bulwarks, and adopted such 
other precautionary measures as were necessary for preventing 
any disadvantages being taken by the enemy. Rather than sub- 
mit to the irreparable injury of relinquishing their advantageous 
station, they unanimously resolved to die in defending the 
mounts. They considered that the honor of the Roman name 
would incur indelible disgrace if they suffered their coin age and 
discipline to be baffled by the headstrong impetuosity of a despe- 
rate and outrageous multitude ; and to submit to the power of the 
Jews was a circumstance that they could not reflect upon with 
any tolerable degree of patience. 



HISTORY OF TJ1K JEWS. 



The Romans were prepared with darts to encounter the enemy 
as they advanced : and such of the foremost as were slain or 
wounded, obstructed the progress and damped the courage 01 
their companions. They who pressed forward were astonished 
and deterred, upon observing the exact regularity of the Roman 
discipline; others were alarmed at the great numbers of the ene- 
my > and they who were wounded availed themselves of the first 
Opportunities that offered for effecting an escape. In short, all 
the Jews retired, each man endeavoring to preserve himself from 
censure by attributing the common calamity to the misconduct 01 
his companions. 

The Jews having retreated on the first day of the month Pane* 
mus, the Romans advanced their rams, in order to battel - the 
walls of the castle Antonia. To prevent the approach of the 
engines, the Jews had recourse to their swords, fire, stones, and 
such other means as were likely to prove effectual ; and they de- 
fended themselves with singular resolution : they greatly depend- 
ed on the walls being sufficiently strong to resist the force of me 
machines; hut still they exerted every possible effort to prevent 
their being advanced and placed in a manner proper for action. 
Hence the assailants concluded that the great activity of the 
Jews proceeded from a consciousness of Antonia being in dan- 
ger. For a considerable time the battery was continued w ithout 
effect; but despairing of being able to effect a breach by means 
of their engines, the Romans applied themselves to mining; 
carefully guarding themselves with their buckles from the stones, 
lances, and other weapons discharged from above. With im- 
mense labor, they at length loosened four stones of the founda- 
tion. 

The night now arrived, and both parties retired to repose. In 
the mean time, that part of the wall which John had undermined, 
with a view of destroying the former works, suddenly gave way. 
This unexpected event had a contrary effect upon the contending 
parties. The Jews, who, by a proper attention, might have 
prevented the accident, were but little concerned when it arri ved ; 
for they deemed the place to be still sufficiently secure. The 
Romans were greatly rejoiced at a circumstance so favorable to 
their views as the falling of the wall ; but their transports abated, 
upon observing a wad which John had constructed within the 
circuit of that wherein the breach appeared. They still, howev- 
er, entertained hopes of conquering the place ; for the ruins of 
the outward wall greatly facilitated access to the other, which 
was not yet sufficiently settled and hard to make any considerable 
resistance to the force of the battering rams. The assailants 
judged that instant death would inevitably be the fate of those 
who should attempt to scale the wails ; and therefore all thoughts 



572 



HISTORY OF THE JEWS. 



of that exploit were declined, unless by one Sabinus, who lost 
his life in the attempt. 

Two days being elapsed, twenty of the guards of the plat- 
forms, the ensign of the fifth, two cavaliers, and a trumpeter as- 
sembled ; and in the dead of the night these people silently ad- 
vanced over the ruins of the wall to Antonia. They marched 
without meeting the least obstruction ; and finding the advanced 
guard oppressed asleep, they cut their throats ; and having gain- 
ed possession of the wall, the trumpeter sounded his instrument, 
which aroused the rest of the guard, who were thrown into so 
great a consternation, that th^y instantly fled, being ignorant 
that only a small number of the enemy had entered the place, but 
strongly possessed of the opinion that they were exceedingly nu- 
merous. 

Upon receiving intimation of the state of affairs at the fort, 
Titus put himself at the head of his most resolute troops, and 
immediately marched thither over the ruins already mentioned. 
So astonished were the Jews at this sudden and unexpected attack, 
that some fled for safety to the interior of the temple, and others 
to the mine that John had formed with a view of destroying the 
Roman works. The factions under the command of John and 
Simon were convinced that every prospect of success must end, 
if the enemy obtained possession of the temple : and hereupon a 
desperate engagement ensued before the doors of the sacicd buil- 
ding; one party lighting for the preservation of life, and the 
otheT for the honor of conquest. Neither party could ulc lance? 
or darts with effect : for they were so closely engaged, that the 
sword was the only weapon on which the issue of the b Attie was 
to depend. Jews and Romans were promiscuously crowded to- 
gether, and neither order or discipline was observed, but the 
utmost confusion prevailed. 

The encounter was maintained for the space of ten hows, being 
commenced at the expiration of the ninth hour of the night, and 
not concluded till the end of the seventh on the following morn- 
ing. The determined rage of the Jews, however, proved too 
powerful for the discipline and bravery of the Romans : and that 
this was the case, proved a happy circumstance for the former, 
whose last advantage being at stake, had they been vanquished 
in this action, utter destruction to them must inevitably have 
been the consequence. The Romans judged that they had rea- 
son to be satisfied with the advantage they had acquired, in gain- 
ing possession of the fort Antonia : for they had performed the 
exploit with only a part of the army, the legions on whom the 
greatest dependence was placed not being yet arrived. 

Having determined to break up the foundations of fort Anto- 
nia, and form a level passage for the more convenient march of 
n:s ai'iry- Titus, before he proceeded to that extremity, commis- 



HISTORY OF THE JEWS. 



f>73 



sioned Josepjius to bring back the Jews to the exercise of their 
reason. His arguments were lb it on the majority of his hearers; 
but prevailed with divers of those people who composed the fac- 
tion. A considerable number of persons of rank revolted to the 
enemy. They experienced a most gracious and generous re- 
ception from Titus, and expressed the warmest sentiments of 
gratitude for the liberal treatment they had received from the 
Roman general. 

When the faction observed that the fugitives were no longer 
to be seen from the city, they circulated a rumor that the Ro- 
mans had put them to death. For some time, this stratagem 
had the desired effect, by deterring other Jews from following 
the example of the deserters : but being apprised of the design 
with which the report had been propagated, Titus recalled the 
deserters from Go.ph.ne, and ordered them to make the tour of 
the wall, attended by Josephus. The calumny being thus re- 
futed, a still greater number of the people were induced to revolt 
to the Romans. Being assembled on this occasion within sight 
of the Romans, with tears and lamentations they supplicated the 
faction to preserve their country by admitting the Romans into 
the town ; or, at least, to depart from the temple, rather than 
provoke the enemy to destroy it by fire, to which extremity ihey 
would not proceed, unless aggravated to adopt the measure by 
an inconsiderate perseverance in a fruitless opposition. This con- 
duct served but to inflame the faction to a more extravagant 
degree of outrage. 

Titus now determined to make an assault upon the Jews; but, 
at the same time, consented to remain in the fort of Antonia, 
where he might witness their operations without exposing his 
person. The attack commenced at three o'clock in the morning, 
when the Romans were deceived in the expectation they had 
formed of surprising the Jews while asleep : the advanced guards 
resolutely opposed the assailants, and, at the same time joined in 
a general shout, which awakening their companions, great, mul- 
titudes immediately came to their support. The Romans bravely 
withstood the shock made by the advanced guard ; and when 
the other Jews came up, a scene of horror took place : through 
the darkness of the night, the confused sound of voices, fear, 
and the impulse of rage, their consternation was so great, that 
they destroyed both friends and enemies without distinction ; 
and the Jews who fell by the hands of their own countrymen, 
were considerably more numerous than ihose who were siain by 
the enemy. The loss on the part of the Romans was not great; 
for they preserved a regular discipline, carefully defended them- 
selves with their bucklers, and had the advantage of knowing 
each other by means of the watch-word. Upon the appearance 
f day-light, the Jews discovered their erroi, and pursued the 



674 



HISTORY OF THE JEWS. 



encounter with more regularity. Each party now employed darts, 
arrows, and other weapons; and notwithstanding the contest thai 
had been maintained in the night, they appeared to sutler no 
abatement of courage or strength. 

The Romans, conscious that their general was posted in a 
station where he could form an exact judgment respecting the 
behaviour of his troops, and considering that their future pros- 
pects in life would depend on their conduct in the present action, 
fought with a noble emulation to surpass each other in martial 
exploits. The presence of John, who threatened, and even 
struck those of his people who appeared to be tardy in their 
duty, and encouraged the rest with promises of reward, added 
to the consideration that their own lives and the safety of the 
temple were at stake, induced the Jews to exert their utmost 
endeavors in opposing ihe enemy. Neither party was able to 
make any considerable retreat, the place not being sufficiently 
large for that purpose ; and the battle was mostly maintained 
Hand to hand, victory sometimes appearing to incline to one, and 
sometimes to the other side. The fort of Antonia was as a the- 
atre, whence Titus and his friends commanded a full and per- 
fect view of those who were actively engaged in the scene, urg- 
ing the Romans resolutely to pursue the advantages they gained, 
an J exhorting them firmly to maintain their ground whet] they 
appeared to be in danger of a repulse from the Jews, and giving 
such directions as circumstances required, i/ 1 short, the contest 
continued from the ninth hour of the night to the fifth on the fol- 
lowing day; and when it was concluded, so resolutely had the 
combatants maintained their ground, it could not be decided 
which party had g ained the advantage. 

Titus ordered the foundation of Antonia to be broken up to the 
very bottom ; and, in the space of seven days, this work was 
completed, and a level passage formed for admitting the legions 
to march conveniently up to the walls. Titus now employed his 
troops in erecting four mounts ; the first facing the angle of the 
interior temple that looks towards the north and east; a second 
against the gallery, to the northward between the two gates; a 
third toward the west porch ; and the fourth towards the north 
porch of the outward temple. The works were not completed 
without great difficulty and expense ; for the Romans were under 
the necessity of conveying what materials they had occasion for 
from places at an hundred furlongs distant from Jerusalem : and 
placing great confidence in their strength, they neglected to guard 
against surprises from the Jews, who, waiting for them on the 
way, frequently made desperate sallies from ambushes, and put 
them to considerable loss and inconvenience. 

When the Romans went out in foraging parties, they frequent- 
ly unbridled their horses, and turned them to graze ; and when 



HISTORY OF THE JEWS. 



575 



oppoitunities offered, the Jews sallied forth, seized and carried 
oil' the animals. This being often repeated, Titus attributed the 
loss to the negligence of his troops, rather than to the enterprising 
spirit of the enemy. He was not deceived in his conjecture : foi 
having caused one of his soldiers to be put to death as a punish- 
ment for losing his horse, no instance of the like nature occurred 
in future. 

The platforms being now raised, and the Romans having made 
every other preparation necessary to the assault they had medi- 
tated, on the following day, a number of Jews belonging to the 
faction, who, being unable to procure the necessaries of life by 
their usual practice of pillage, and nearly on the point of starv- 
ing, formed the resolution of attacking the Roman guards who 
w r ere stationed on mount Olivet ; and they advanced about the 
eleventh hour of the day, when they imagined their attempt would 
be most likely to succeed, as at that time it w r as usual for the 
enemy to take some respite from the fatigue of the day. 

The Romans observing the approach of the seditious multi- 
tude, collected all their force in order to repulse them. A terri- 
ble contest ensued, in which great exploits were performed by 
both parties. The Romans founded their hopes of success on 
their superior knowledge in the art of war ; and the furious rage 
and impetuosity of the Jews induced them to believe that they 
were able to succeed in the most desperate attempts. The valor 
of the one party was excited by the dread of shame, and that of 
the other, by the pressing exigency of their situation ; for the 
Romans conceived that they should incur indelilje disgrace if they 
did not revenge themselves upon the Jews for the insolent attempt 
they had made ; and the Jews had no prospect of escaping the 
vengeance of the enemy but by mere dint of force. 

Finding themselves considerably weakened by the losses sus 
tained in divers combats, that the war daily raged with addi- 
tional violence, and that the temple was in the most imminent dan- 
ger of being destroyed, the Jews resolved to ruin a part of the 
sacred edifice, in order to preserve the rest, as it is usual to am- 
putate the extremities, lest mortification should be communicated 
to the more noble parts of the body. They set fire to that part 
of the gallery extending from the north to the east, and facing the 
fort Antonia : and, in a short time, as much of the building as 
occupied a space of near twenty cubits was entirely consumed. 
Thus were the Jews, the first who actually put the design in exe- 
cution of effecting the destruction of the superb and holy struc- 
ture, so deservedly celebrated throughout the universe. 

Two days having elapsed, the Romans, on the twenty-fourth of 
the same month, set fire to the remaining part of the gallery ; and 
w r hen the flames had gained fourteen cubits, the Jews destroyed 
the roof, as well as every other matter which was likely to serve 



576 HISTORY OF THE J.EWS. 

as a communication with fort Antonia, though they might, had 
they been so inclined, have saved the place from the rage of the 
flames; but they were wholly regardless as to what course the 
mischief took, so it tended to promote their private views. Du- 
ring this time daily skirmishes took place in the neighborhood of 
the temple. 

At this juncture, the faction in the temple, soldiers on the 
mounts, and the rest of the Jews, devised the following strata- 
gem on the twenty-seventh day of the month above mentioned. 
They placed a large quantity of dry wood, sulphur, and bitumi- 
nous matter, between the timbers and the top of the roof of the 
western porch ; and then affecting to give way, as if an attack 
had been made on them, they retreated with every appearance 
of being driven out of a place of which they could no longer hold 
the possession. Hereupon, a number of their opponents pursued 
them closely with the utmost eagerness, and put up ladders to 
get possession of the place, which the others had abandoned : but 
they who reflected on the affair, deemed it to be a mere artifice, 
and therefore did not join in the pursuit. 

As soon as the Romans had crowded into the porch, the Jews 
set it on fire, and the whole building was immediately in flames, 
to the horror and confusion of those who were within, and the 
astonishment of those who viewed the conflagration at a distance. 
Some of the unhappy people threw themselves into wells and 
pits; others leaped from the houses, and ran for their lives: 
others again were smothered in the flames, while others threw 
themselves on theij swords to avoid a death still more dreadful. 

Titus was greatly affected by this horrid sight, compassiona- 
ting, in a high degree, the misfortunes arising from so fatal a 
miscarriage. In the mean time, he was highly offended at his 
soldiers for having embarked in such an enterprise without pre- 
viously receiving his orders. They had, however, one satisfac- 
tion in the midst of their distress, to compensate for the loss of 
life ; that they were pitied by the prince in whose service they suf- 
fered ; for they could benold him giving his orders, and using his 
utmost endeavors to afford them relief ; and all the evidences he 
gave of his regard were deemed memorials to his lasting honor. 
With regard to those persons who escaped the fury of the flames, 
they were attacked by the Jews, and every man of them was 
slain, after they had made all the resistance in their power. 

The fire destroyed the porch as far as the tower which John had 
built, (during his war with Simon) on the pillars that led to his 
porch. After the Romans had been burnt by the Jews in the 
manner above recited, they destroyed the remainder of the build- 
ing ; and the following day, the Romans set fire to the north 
porch, and continued this fire to the porch facing the eastward 



HISTORY OF THE JEWS. 



577 



which commands the valley of Cedron, from a precipice, to take 
a downward view of which affords a prospect almost distracting. 

Thus unhappily were affairs situated in the neighborhood of 
the temple. The extreme severity of the famine had almost de- 
populated the city, and the miseries consequent on this calamity 
are beyond all recital. The skins of beasts, leather girdles, and 
shoes, were eaten, and even a handful of old hay bore the price 
of four attics. 

In the village named Vetezobra, (that is the house of Hys- 
sop.) beyond the river Jordan, lived one Eleazar, who had a 
daughter named Mary. The family was rich, and their descent 
respectable. Now this Mary fled, in company with several other 
persons, and took refuge in Jerusalem, Where it was their mis- 
fortune to be besieged. All the more valuable effects that this 
woman brought with her she w T as deprived of by the tyrants ; 
and, with regard to -such articles as she had concealed, whether 1 
goods or provisions, the soldiers frequently broke open her house 
and stole them from her. Irritated by this treatment, she revil- 
ed the fiction in terms of the utmost acrimony; but no lan- 
guage of which she was mistress, however severe, could provoke 
any of this abandoned set to put her to death, either from motives 
of rage or pity. At length, tormented with the excruciating 
pangs of a devouring famine, from which she saw no possibility 
of escaping, having no farther means of sustaining life, and be- 
ing abandoned to the utmost rage of despair, she determined on 
a resolution more horrible than it is in the power of language to 
describe. 

She killed her infant ; and, having boiled it, ate the half oi 
it ; and covering up the remainder, put it away. The circum- 
stance of her dressing food soon came to the knowledge of the 
faction, some of whom went to the house of the woman, and 
threatened her with immediate death if she did not produce 
what provision she had in the house. Hereupon she fetched out 
that part of the child which still remained undevoured, and told 
them that was all the food she possessed. 

This sight had such an effect on the spectators, that they at 
first appeared petrified with horror, then trembled at the idea of 
what had passed, and were shocked at the consequences to be 
dreaded v from it. On this the woman addressed them as fol- 
lows . " Be assured that this is my son, the half of whom I have 
eaten myself, and request that you will eat the remainder ; I 
natter myself that you will not pretend to have more delicacy 
than a woman, or more compassion than a mother. But if you 
refuse the oblation through scruples of conscience, you are wel- 
come to leave the food where you found it, only remember that 
I have eaten a part of it already." She had no sooner ended 
speaking; than thev departed with evident signs of terror, 

49 



578 



HISTORY OF TIIE JEWS. 



leaving, though against their inclinations, the remainder of the 
child with the unfortunate mother ; the only circumstance of their 
whole conduct attended with any degree of delicacy. 

This shocking deed became immediately the subject of con- 
versation throughout the whole city: and every man appeared 
to detest the crime as much as if he himself had been immediately 
concerned in it. The tale soon spread from the Jews to the 
R >mans, some of whom commiserated the calamities of the Jews, 
while others hated them the more for their misfortunes, and a 
third sort gave no credit to the recital. In the mean time, Titus 
solemnly declared his innocence respecting the whole matter, 
vowing in the presence of God, that he exerted his utmost in- 
fluence to render the Jews easy and happy in their fortunes, lives, 
and liberties. " But," said he, " if the Jews were determined 
rather to destroy each other, than to live in the bands of fraternal 
affection ; if they preferred war rather than peace, and famine 
rather than plenty, it was not in my power to prevent them. 
As they were determined to set fire to the temple with their own 
hands, while I did every thing in my power to preserve it, the 
flesh of their own children is as good food as such parents de- 
serve. For my own part, I am resolved that their iniquities 
shall be but the forerunners of their ruin ; for I will no longer 
permit the existence of a city, in which mothers feed on their 
own children, and the fathers, with a still more horrid degree oi 
impiety continue the war, after such plain and evident demon- 
stration that the so doing is contrary to the will of Almighty 
God." Having said this, and reflected on the amazing obstinacy 
and incurable stubbornness of the faction, he looked on them 
as a people devoted to destruction ; for he thought that the mise- 
ries they had already endured would have changed their senti 
ments, if it had been in nature that such an effect could be 
wrought. 

Two of the legions having completed their platforms, Titus 
directed his battering rams to be planted against the western gal- 
lery of the outward temple on the eighth day of the month 
Lous. For the space of six days successively, he played his 
best piece of battery against this place ; but without effect ; for 
the engines could make no impression on the work. In the in- 
terim, some of the troops were employed in sapping the founda- 
tions on the north side ; but after a prodigious labor, they found 
that they could only remove the outward stones, the porch still 
remaining firm ; wherefore, finding that mines and batteries were 
ineffectual to answer the purpose, the Romans had recourse to 
the use of their scaling ladders. 

Though the Jews were unable to prevent their enemies fixing 
their ladders, yet they made an obstinate resistance m every part 
where it was possible to be made. Those who ascended the lad- 



HISTORY OP THE JEWS. 



570 



ders were attacked immediately, and before they had time to put 
themselves in a posture of defence ; others they threw down as 
they were ascending : some they destroyed as they were advan- 
cing with relief ; and sometimes they overturned the ladders with 
the men upon them. On the whole, the Romans sustained a 
very considerable loss in this attack, especially in those contests 
which happened for the defence or recovery of their colors, which 
military people deem to be an affair of the utmost consequence. 
In the end, however, the Jews killed a number of the ensign- 
bearers, keeping such ensigns as they got possession of, a cir- 
cumstance which so discouraged the rest of the assailants, that 
they thought it prudent to retreat. However, to do justice to 
the besiegers, it must be acknowledged that not a single man 
among the slain disgraced the character of a Roman. Their 
opponents of the faction who had behaved well on former occa- 
sions, lost not their character for intrepidity ; and Eleazar, the 
nephew of the tyrant Simon, was distinguished by his courage. 
Titus now finding that his own men were only devoted to 
ruin by his wishes to spare the temple of the enemy, he issu- 
ed orders that his troops should set fire to the gates without loss 
of time. 

At this juncture, two deserters from the Jews repaired to Ti- 
tus, flattering themselves that their abandoning the faction at 
the time they had some advantage in their favor, would secure 
them the better reception. One of these deserters was Archelaus 
(lie son of Magadathes ; and the other Ananus of Emmaus, one 
of Simon's guards, and deemed the most inhuman of all his at- 
tendants. The character of these men for cruelty was so well 
known to Titus, that he entertained some thoughts of putting 
both of them to death, notwithstanding their pretended attach- 
ment to his interest, being convinced that it was not an affection 
for his service, but consideration of their own safety that influen- 
ced their conduct. He thought that those who had first inflamed 
their country, and then abandoned it, were unworthy to live ; 
but having reflected more seriously on the ufiair, he came to a 
resolution to spare them. 

By this time, the gates of the temple were burning furiously, 
the timbers being all on fire ; and the silver work above the gates 
melted, while the flames extended even to the adjacent galleries. 
The Jews were so much surprised by this unexpected event, that 
finding themselves encompassed by the flames, they regarded 
each other with looks of the most extreme astonishment, not 
even attempting to preserve what yet remained uninjured, or 
affecting any concern for what was already destroyed. # In a 
word, they were totally dispirited for any kind of enterprise ; ^ so 
that the fire continued to increase all that day and tne succeeding 



r>80 



MISTOKY OF THE JEWS. 



night, till at length the galleries were totally burnt to the 
ground. 

On the following day, Titus issued out orders for the suppres- 
sion of the fire, and that the roads might be levelled for the 
march of his troops. His next step was to summon a council ot 
his general officers, to concert the best mode of proceeding. 
These officers w T ere Tiberius Alexander, his lieutenant general ; 
Sextus Cerealis, the commander of the fifth legion; Lorgius 
Lepidus, of the tenth ; and Titus Tigrius, who presided over 
the fifteenth ; and to theses were added Eternius Fronto, a 
captain of two of the legions of Alexandria ; and Marcus Anto- 
nius Julianus, governor of Judea ; exclusive of colonels an, 
other officers, whose opinions it was thought proper to take, on 
the mode of proceeding requisite to be pursued with respect to 
the affair of the temple. Of these, some recommended a strict 
adherence to the laws of arms, urging, that while the temple re- 
mained, and the Jews continued their frequent associations in it, 
they would never desist in their opposition. Others gave their 
votes for sparing the temple, on the condition that the Jews 
should abandon it, and that it should be no longer considered as 
an object of contention ; but that if possession of it should be 
acquired by dint of the sword, in this case, that they should 
not hesitate to burn it : not considering it as a temple, but 
as a castle : since the blame would then rest with those who 
compelled the burning of it, not with those whom necessity ur- 
ged to the deed. Hereupon Titus gave nis opinion, saying, 
" If the obstinacy of the Jew^s will convert a temple to a citadel, 
shall I take vengeance on their perverseness by w r reaking my 
wrath on the stones of the building, and burn to ashes the 
most magnificent structure in the world on their account ? In- 
deed, I am of ,. opinion, that the robbing the empire of so distin- 
guished an ornament \v T ould be a disgrace to the characteristic 
majesty of Rome/' Alexander, Cerealis, and Fronto, hearing 
the sentiments of Titus, coincided with him in opinion, on which 
the council w r as disaiissed. Orders were now issued that the ar- 
my should be allowed to rest and take refreshment, in order to be 
better prepared for future enterprises. In the mean time, some 
select battalions were directed to observe the ravages made by 
the fire, and to take proper passages through the ruins. 

The courage and strength of the Jtws beginning now T equally 
to fail them, they remained at peace curing this day : but on the 
following day, about the second hour, having by' that time re- 
cruited their spirits and acquired fresh resolution, they made a 
desperate sally through the eastern gate on the guards of the 
outward temple. At first, the Romans, under the -protection of 
their bucklers, sustained the shock with the utmost resolution, it 



HISTORY OP THE JEWS 



581 



making no more impression than it would have done against a 
stone wall ; but all their courage and perseverance would not 
have enabled them long to hold out in opposition to so fierce 
and numerous an enemy, if Titus (who beheld the action from 
Antonia,) had not instantly come to their relief before they had 
yielded to their antagonists. On this relief some of the Jews* 
fell back ; and the Romans breaking in on their front, the main 
body fled with precipitation. After this the Romans retreated hi 
their turn, while the Jews rallied and advanced in order of bat- 
tle. Thus they continued alternately advancing or retreatin;^ 
one party having now the advantage, and then the other, l/fl 
about the fifth hour of the day, when the Jews were compelled 
to retreat into the temple and there enclose themselves. Here- 
upon Titus retired to Antonia, having come to a determination 
tOTnake an assault on the temple on the following day with his 
Whole army. But it seemed evident that divine providence had 
originally destined this place to be destroyed by fire, and that 
the period was at length arrived, that is to say, the tenth day of 
the month Lous, being the return of that day on which it had 
been heretofore burnt by Nebuchadnezzar kmg of Babylon. Of 
this last conflagration, however, the Jews themselves were the 
evident occasion ; for no sooner had Titus left them at their re- 
pose, than the insurgents made a violent sally on his guards, 
while they were engaged, by the general's orders, in extinguish- 
ing the fire. But on this occasion, the Romans routed the Jews, 
and compelled them to retreat to the temple for refuge. 

An event happened at this period which took rise from the 
conduct of a private soldier, who thought himself actuated by a 
divine impulse, without pretending to any other authority for 
what he transacted. Having got on the shoulders of one of his 
comrades, he threw a fire-brand into the golden window that was 
opposite to the apartments on the north side of the temple. This 
action was no sooner done, than the place was in flames, which 
occasioned so violent a tumult among the Jews, that their coun- 
trymen hastened as fast as possible to their relief; for the pres- 
ent juncture, when every thing dear to them was at stake, was 
not a period in which to think of saving their lives or indulging 
themselves. 

Titus was just now laying down to repose himself in his tent, 
after the fatigue of the action, when intelligence of the conflagra- 
tion was brought to him ; on which he immediately arose, and, 
ordering his chariot, proceeded to the temple to use all his au- 
thority towards the extinction of the fire. He was followed by 
his principal officers and the legions ; but in a confused man- 
ner, as may be supposed of such an immense number, who had 
not received regular orders for their proceeding. Titus exerted 
himself to the utmost of his power both by words and signs, in 

49* 



582 



HISTORY OF THE JEWS, 



giving directions to stop the progress of the flames : but all his 
efforts were vain ; the lesser noise was lost in the greater, nor 
were his words more heard than the signs and motions of his 
hands attended to. The soldiers were not to be governed by 
commands or threatcnings, but, following the impulse of their 
rage, some were trodden on and pressed to death by the crowd, 
while others were suffocated by the smoke arising from tho ruins 
of the galleries over the porches. The common soldiers who 
were in the temple urged, in excuse for their disobedience of the 
general's orders, that they could not hear what he said ; while 
those who followed them gave orders that they should throw fire. 
In a word, the faction had no way to prevent what happened, 
and on which side soever they turned, destruction stared them in 
the face. The poor people, the sick, and the unarmed, were 
destroyed by the sword wherever they were found ; numbers oi 
unhappy wretches were left streaming in their own blood : dead 
bodies were piled in heaps around the altar, and the stairs were 
floated with a deluge of blood. 

The fury of the soldiers had now arisen to such a height, that 
Titus, finding it impossible to restrain it, and that the fire con- 
tinued to make additional ravages every day, immediately pro-- 
ceeded, with some of his officers of the first rank, into the inte- 
rior tern pie, where, on a careful survey of the place, he found 
that its splendor and magnificence greatly exceeded what com- 
mon fame had reported, and were at least equal to the very 
account propagated respecting them by the Jews. Titus having 
now remarked that the fire had not reached the sanctuary, and 
being of opinion that it might not yet be too late to preserve the 
holy place, instantly exerted himself, and entreated the soldiers, 
in the most earnest manner, to use their utmost endeavors to 
stop the progress of the flames ; at the same time issuing strict 
orders to Liberalis, a centurion of the guards, to urge the ac- 
complishment of this business, and to punish those who refused 
their assistance. But so violent was the rage of the soldiers for 
revenge, that they were not restrained within the bounds of 
their duty, either by motives of respect or fear. At the very 
time that Titus was exerting his utmost endeavors to preserve 
the temple, one of the soldiers set fire to several of the door- 
posts ; on which Titus and his officers were obliged to retire to 
such a distance, that their services could no longer avail ; so that 
in the end, the temple was destroyed, notwithstanding every gen- 
erous effort Titus had made for its protection. 

During the time that the temple was in flames, the soldiers 
seized every person they could find ; and having first plunder- 
ed, they slew them, without paying the least attention to age, 
sex, or quality. The slaughter on this occasion was immense : 
the old, the young, those of the priesthood, and those of the 



HISTORY OF THE JEWS, 



583 



aity, persons of all ranks and all degrees whether' they sued for 
quarter or otherwise, were all involved in the general calamity 
of the war. 

As the fire continued to increase, the , noise of the flames was 
heard, intermixed with the groans of persons in the agonies of 
death : and to those at a distance the whole city appeared to be 
on fire, owing to the extent of the conflagration, and the depth 
of the hill. The confusion and disorder occasioned by this 
event were so great; that it is not in our power to describe them. 
The complaints and lamentation? from the city were repeatedly 
echoed from the adjacent mountains and places beyond Jordan ; 
but the calamity exceeded in reality all that could be expressed 
by the be wai lings o f the sufferers. The flames of fire were so 
violent and impetuous that the mountain on which the temple 
stood resembled one largo body of even from its foundation. 
The blood of the sufferers flowed in proportion to the raging of 
the flames ; for the number of those who were slain exceeded 
that of their executioners. Dead bodies strewed the ground on 
every side, and the Roman soldiers trampled on the bodies of 
the slain in pursuit of the survivors. At length, however, a body 
of the insurgents repelled the Romans ; and having forced a pas- 
sage into the outward temple, effected their escape into the city, 
while the outward porch was gained by the remainder of their 
number. 

The Romans, now finding that the temple was reduced to 
ashes, were less anxious as to the preservation of any particular 
buildings : wherefore they set fire to most of the gates and gal- 
leries at the same time, sparing only one on the east side, and 
another on the south : in a short time afterwards these underwent 
the fate of the former. They likewise burnt the treasury and the 
wardrobe, containing an immense treasure in jewels and money, 
and rich habits to a very large amount; for, in fact, the Jews had 
made this place a repository of every thing that they deemed 
most valuable. 

By this time, the insurgents had fled into the city. The Roman 
army now placed their ensigns against the eastern gate, where 
they made sacrifices and thanksgiving, and' proclaimed Titus em- 
peror with every possible demonstration of joy. So large a 
treasure in gold was now obtained in Syria, that it was reduced 
to half its accustomed value. 

The leaders of the faction, now finding how they were beset 
on all sides, and surrounded so that there was no possibility of 
their escape, proposed to enter into a treaty with the emperor: 
to which he, with his wonted benevolence of disposition, lent a 
favorable ear, partly, indeed, on the recommendation of his 
friends, and partly with a view to spare the city, in the hope that 
the insurgents, by their future conduct, might deserve his mercy. 



584 



HISTORY OP THE JEWS* 



Tilus took his station on the west side of the interior temple, neai 
the gates which led to the gallery ; and between the temple and 
the upper town there was a bridge of communication by which 
the Romans and Jews were at this time separated. On each side, 
the soldiers crowded round their commanding officers ; the Ro- 
mans on the one part, eager to see how Titus would receive the 
supplicants ; and the Jews, on the other, equally eager to learn 
what chance there was of receiving pardon. Titus having or- 
dered his men to forbear making any acclamations, and to keep 
the strictest peace and most profound silence, intimating to the 
Jews by an interpreter that it was his province to speak firsts ad- 
dressed them in a speech, in which, after reproaching them for 
their crimes, he promised that all, except the leaders, should re- 
ceive his pardon on submission. 

To this address, the faction returned an answer, importing that 
they could not surrender on any promise or assurance of safety 
that the emperor could make, as they were solemnly sworn not 
to make any submission ; but, with his permission, they were 
ready to retire with their wives and children into the desert, and 
leave the Romans the possession of the city. Enraged by the 
idea of prisoners giving law and presc\'bing terms to the con- 
queror, Titus caused proclamations to bo "immediately made in- 
timating, that, for the future, no Jew should presume to apply to 
him for quarter or protection: but they now might have recourse 
to arms, and defend themselves in the best manner in their power,; 
for that the laws of war should hereafter determine his conduct 
towards them. 

Hereupon the soldiers had immediate permission to attack 
them with fire and sword, and to apply the plunder they could 
obtain in the city to their own use. On the present day no step 
was taken ; but, on the following morning, they set fire to the 
council chamber, the castle, the register office, and a place named 
Ophlas, whence the flame spread to queen Helen's palace in the 
middle of the mount, destroying wherever they came, and burn- 
ing a great number of dead bodies which crowded the street* 
and houses in every part. 

The next proceeding of the insurgents was to advance to the 
royal palace, a place of great strength and security, in which 
treasure to an immense amount was deposited. From this palace 
the Jews routed the Romans, of whom they killed about eight 
thousand four hundred, and made prize of all the treasure to an 
immense amount. In the course of this engagement, two of the 
Roman soldiers were made prisoners, one of them of the cavalry, 
the other of the infantry. The latter was first put to death, and 
then dragged through the streets of the city, as if the intention 
had been to deride the whole nation by the insult offered to one 
unhappy wretch. The other prisoner pretending that he had* 



HISTORY OF THE JEWS. .58 £ 

ircumstance of some consequence to disclose, was Immediately 
conducted to Simon ; but, on his arrival, lie had nothing to 
mention that was deemed of the least consequence : wherefore 
Ardalas, one of Simon's officers, received orders to put him to 
death. Hereupon his hands were bound behind him, a cloth 
was tied over his eyes, and he was conducted from Simon's pre- 
sence to be beheaded within view of the Romans : but just in 
the instant that the executioner was drawing his sword to perform 
his duty, the prisoner slipped from him, and effected an escape 
to the Romans. This circumstance being made known to Titus, 
he -considered the case, and would not adjudge him to death for 
deserting from the enemy in so critical a situation : but deemed it 
so disgraceful for a Roman soldier to be taken prisoner, that he 
ordered him to be disarmed and cashiered, a punishment even 
worse than death in the opinion of a man of honor. 

On the following day, it happened that the Romans routed the 
Jews from the lower town, on which occasion they set fire to all 
the buildings as far as Shiloah, and were happy to see the de- 
struction occasioned by the conflagration ; but they acquired no 
treasure, for the insurgents had already safely deposited this in 
the upper town. It is worthy of remark that the rebels were not 
of a disposition to lament any calamities their vices had occasion- 
ed ; and they comported themselves with their accustomed pride, 
even when fortune appeared io be their determined foe. They 
seemed to behold the burning of the city with a degree of plea- 
sure, and publicly said, that as affairs were then situated, the 
approach of death would not create in them the least degree of 
concern or regret. They had seen the destruction of the people 
almost to annihilation, they had been witnesses to the temple be- 
ing burned to the ground, they had viewed the city in flames, 
and were now pleased that the Romans, who were to succeed 
them, could not take possession of any thing that might afford 
them satisfaction. 

While affairs were in this situation. Josephus exerted his ut- 
most endeavors for the preservation of the few remaining inhabi- 
tants of a ruined and almost depopulated city. He applied himself 
to the passions of the people, by every art of invective complaint, 
advice, and encouragement : but ail he could say tended to an- 
swer no valuable purpose : the Jews were not only bound by the 
sacred obligations of their oaths, but almost subdued by the 
superior numbers of the Romans, exclusive of which they\vere 
inured to blood, and familiar with destruction. 

In this unhappy situation of affairs they dispersed themselves 
throughout the city, searching all the ruins, vaults, and other 
places of secretion, for such as had deserted. Great numbers 
of these being seized, they were all put to death : for they were 
«o weak that they could not seek their safety bv flight, and the 



586 



HISTORY OP TIIE JEWS. 



dead bodies were thrown to the dogs. Still, however, famine 
threatened a death more dreadful than any other. Many of the 
Jews now deserted to the Romans in mere despair; for they could 
not entertain any other expectation, than they might be immedi- 
ately put to death to prevent the miseries of starving. The in- 
surgents likewise shared the same fate, having been instigated by 
the same motives. There was not a single street but what was 
bestrewed with the bodies of the dead, some of whom had been 
starved, and the rest falling a sacrifice to the rage of the pesti- 
lence. 

The insurgents placed their last hope in concealment. They 
sought every private place of retreat, vainly hoping that they 
might remain concealed till the contest should be at an end, and 
the Romans had abandoned their place ; they then imagined that 
their escape might be safely effected, without reflecting that the 
all-seeing eye of justice could penetrate into the most secret re- 
cesses. The Jews who had taken possession of the subterrane- 
ous retreats were authors of more calamity than the Romans in 
setting fire to the place. They first robbed and then murdered 
all who retired for safety to these places. The famine now raged 
to such a degree, that violent contentions arose respecting the 
coarsest and most loathsome food. I am of opinion, that if the 
famine had continued for any considerable time longer, they who 
survived would have made no scruple of feeding on the dead bo- 
dies of the deceased. 

Such was the situation of the upper town on crags and preci- 
pices, that Titus ^thought it would be an impossibility to get 
possession of it without the erection of new mounts, wherefore he 
ordered that these works should be commenced on the twentieth 
day of the month Lous. It has been heretofore remarked that 
carriage was very expensive, and attended with great trouble ; 
for to the distance of one hundred furlongs from the town, the 
materials had all "been cut down for the construction of the works 
heretofore erected. The four legions now threw up a mount on 
the west side of the city opposite the royal palace ; while the 
auxiliaries and the other forces threw up another mount near the 
gallery and the bridge, and fortified the place known by the name 
of Simon's tower, which had been constructed by Simon during 
his war with John. 

At this period some of the Idumean officers held a council to- 
g3ther concerning how their whole body should go over to the 
interest of the Romans. Having fixed on their plan, they des- 
patched five deputies to Titus to make an offer of their services ; 
and, by these, they sent a petition, imploring the emperor's mer- 
cy in the name of their whole people. It must be acknowledged 
that this application was made very late in point of time : but Ti- 
tus, thinking that Simon and John would make no fatther resist- 



HISTORY OF THE JEWS. 



587 



ance after so capital a desertion, dismissed the deputies with an 
answer importing that he would grant the petitioners their lives ; 
for the truth was, that he deemed the Idumeans to be the most 
formidable of his opponents. 

The above mentioned plot having been discovered, Simon 
gave orders that the five deputies should be instantly put to 
death, and that imprisonment should be the lot of those from 
whom they had received their directions, of whom James, the 
son of Soas, was deemed to be the principal. As the leaders 
were now in subjection, no great mischief was apprehended from 
the common soldiers ; notwithstanding which a stricter guard was 
kept over the remainder of the Idumeans than had been here- 
tofore thought necessary ; but every effort that could be devised 
proved ineffectual to prevent their deserting to the Romans. It 
is true that many of them were slain in the attempt, but still 
greater numbers effected their escape, all of whom were received 
by Titus, who had so much generosity and benevolence, that he 
declined to press the rigorous execution of his former orders ; 
while even the common soldiers, partly satiated with the blood 
they had spilt, and partly in the hope of obtaining booty, began 
now to conduct themselves with more lenity and moderation than 
they had heretofore done. 

By this time, there was none remaining but the inferior kind 
of people : and the^e, together with their wives and children, 
were publicly sold like beasts in the market ; and at very low 
prices too, for the purchasers were but few in number. Titus, 
now reflecting on this circumstance, and or the proclamation 
which he himself had issued, directing that n 3 more ot the Jews 
should desert to him singly, thought it his duty, as a man of hu- 
manity, to preserve as many of them as possible ; and therefore 
determined to revoke his former order, and to receive as many 
of them as should come to him separately ; but he would not re- 
ceive any number together. He appointed proper persons to in- 
quire into their characters, to discriminate between the worthy 
and the unworthy, and to treat every man according to his de 
serts. 

At this period, there was a priest named Jesus, the son of 
Thebuth, who compounded for his life with the emperor, on con- 
dition .of his delivering up several of the ornaments belonging to 
the temple, with some vessels and other articles, that had been 
presented thereto. In pursuance of this contract, he conveyed 
out of the temple, and handed over the wall several tables, gob- 
lets, and cups, with a pair of candlesticks, all made of the finest 
gold. He likewise presented the emperor with a considerable 
number of the vessels used in sacrifice, with precious stones, 
veils, and the habits used by the priests. 



588 



HISTORY OF THE JEWS. 



About this time, likewise, Phincas, the keeper of the sacred 
treasure, being taken prisoner, he gave up a vast number of the 
habits and girdles belonging to the priest, together with scarlet 
and purple stuffs which had been carefully laid by for future use. 
He likewise made a discovery of a quantity of cinnamon, cassia, 
r ums, and perfumes which w T ere used for incense daily offered, 
together with a number of sacred ornaments and eflects which 
*vere the property of private persons. Now though Phineas was 

'awful prisoner, regularly taken in open war, yet, in considera- 
tion of these discoveries, he w r as treated with as much lenity as 
J" he had made them through the mere effect of his own inclination. 

After' the expiration of eighteen days, the erection of the 
nounts w r as completed on the seventh day of the month Gorpiae- 
us, (answering to September,) at which time the Romans advan- 
ced with their engines for battery. Many of the insurgents, now 
despairing to hold possession of the place any longer, aban- 
doned the walls and retired to the castle, while others concealed 
themselves in vaults and subterraneous passages. Still, however, 
there were some more obstinate than the rest, who were deter- 
mined to oppose those who had the management of the batteries. 
In the mean time, the enemy was greatly superior to them m 
numbers and strength; and the Romans had the farther advan- 
tage, that their troops were in full health and spirits, and animat- 
ed with the success they had obtained over an ene^rny that, hav- 
ing been unfortunate in their undertakings, were dejected by 
their losses, and almost abandoned to despair. 

As often as any of the Jews observed a flaw in the wall, or 
that any of the turrets yielded to the impression made by the 
battering engines, they sought their safety by immediate flying 
from the place of apprehended danger ; till at length even Simon 
and John were terrified even to the borders of despair, and fled 
before the Romans were advanced within such a distance as to 
be able to do them a personal injury ; for their fears operated to 
such a degree, that they were frightened at danger whether real 
or apprehended. Though these men were some of the most 
abandoned of the human race, yet the extreme calamity they 
endured could scarcely fail of exciting pity in the breast of those 
who so lately knew them boasting of their imagined consequence, 
and triumphing in all the height of presuming arrogance., The 
change in their affairs was, indeed, very great, and distressing in 
the highest degree. 

John and Simon now made an attempt on the wall which had 
been erected round the city by the Romans. They succeeded, 
in fact, so far in this attempt, as to make a breach in the wall ; 
and their intention was to have attacked the guards, and by that 
means to have effected their escape. But when they expected to 
have been properly supported in this attack, they found that ah 



HISTORY OF THE JEWS. 



589 



their friends had abandoned them : wherefore they retreated in 
confusion, as they were led by their fears and apprehensions. 

In this distracted state of affairs, every man told such a tale as 
was inspired by his own apprehensions. While one brought in- 
telligence that the whole of the wail to the westward was over- 
thrown, others asserted the Romans were at the foot of this wall ; 
and a third party declared that they had entered the city, and that ; 
some of them were in actual possession of the towers. Their f 
imaginations appeared to realize their fears ; they fell prostrate 
on the ground, lamenting their unhappy fate, bewailing their 
follies, and remained in a state of desperation of which no lan- 
guage can convey an idea. 

The goodness and the power of God were remarkable, and 
likewise equally conspicuous on this occasion : for the tyrannical 
leaders of the opposition were eventually the occasion of their 
own destruction, by abandoning those forts of their own accord 
which could never have been taken unless the besieged had been 
starved out ; and this they did after the Jews had in vain spent 
much time on other erections of inferior strength. By this pro- 
vidential turn of affairs, the Romans became masters of three im- 
pregnable forts, which they could never have acquired in any 
other. manner ; for the three towers were absolutely proof against 
battery of every kind. 

No sooner had Simon and John, influenced by the impulse ol 
a judicial frenzy, abandoned the tow 7 ers above mentioned, than 
they hurried away to the vale of Siloah, where they reposed 
themselves for a short time after the fatigue they had undergone. 
Having refreshed themselves, and recalled their scattered ideas, 
they assaulted the new wall at the above mentioned place ; but 
their efforts were so feeble, that they were easily repulsed by" the 
guards ; for their misery, despair, and fatigue, had so reduced 
them, that they had no strength remaining, and were glad to 
creep away with their adherents, and conceal themsel ves in 
vaults and caverns. 

The walls being now in possession of the Romans, they hoisted 
their colors on the towers, and exulted with the most cheerful 
acclamations at the happy conclusion of a war which promised 
so little in the commencement : for they were compelled to believe 
that the war was at length ended, unless they had been disposed 
to discredit the evidence of their own senses. 

By this time the soldiers had spread themselves into every par! 
of the city, ranging through the streets with drawn swords, and 
sacrificing to their rage every one they saw without distinction 
They set fire to the houses and burnt them and all their contents 
to the ground. In many houses into which they entered in search 
of plunder, they found every person of the families dead, and 
the house in a manner filled with the bodies of those who had 

50 



590 



IIISTOltY OF THE JEWS. 



perished through hunger : wherefore* shocked at such a sight* 
they frequently returned without seizing their intended booty 
Vet, notwithstanding this apparent respect they showed to the 
deceased, they gave no proofs of their humanity to the living; 
for they put every man to the sword who fell in their way, till 
at length the bodies of the dead filled up all the alleys and nar- 
row passes, w T hile their blood flowed to such a degree as to run 
down the channels of the city in streams. Towards night they 
gave over the practice, but renewed their depredations by means 
of fire. 

The conflagration of the city of Jerusalem ended on the eighth 
day of the month Gorpiaeus. Jerusalem was a city that must 
undoubtedly have been the envy of ihe universe in all the pros- 
perity that attended it from its original foundation, had it borne 
any proportion to the misfortunes and calamities which befell it 
in the course of the siege above mentioned ; and what aggrava- 
ted these judgments was, that her own sons proved her destruc- 
tion, and that she had nursed a race of vipers to prey on the 
body of the parent. 

Titus employed himself in taking a survey of the ruins of this 
distinguished city : while admiring the works and fortifications, 
and particularly the fortress which the usurpers, in the extrava- 
gance of their folly, had abandoned — while he was contemplating 
the situation, dimensions, and elevation of the towers, with the 
elegance of the structures, the curiosity of the design and work- 
manship, and the masterly execution of the whole, he expressed 
himself in the following manner : " If our military operations had 
not been aided by the immediate interposition of heaven, it would 
have been impossible that we should ever have possessed our- 
selves of these fortresses. In a word, it was God who fought 
for and aided us against the Jews ; for a deed has been accom- 
plished, which the hands of men or the force of engines could 
never have effected." 

Titus having delivered himself to this effect, and said much 
more to the same purpose, his next business was to restore to 
liberty all those prisoners whom the oppressors had left in the 
towers. This being done, and the razing and demolition of the 
city completed, these towers alone excepted, he gave orders for 
sparing them as a memorial of his good fortune and success , for 
unless they had been abandoned, this success could never have 
arisen. 

By this time the soldiers were perfectly fatigued with the work 
of slaughter, notwithstanding much appeared yet to be done. 
However, Titus commanded his men to desist so far as to the 
sparing all who should not be found in arms, or offer to make re- 
sistance : yet, notwithstanding these directions, the soldiers ex- 
ceeded their orders, and put to death the sick and the aged 



HISTORY OF THE JEWS. 



591 



without pity or remorse. They who appeared to be in full health, 
and fit for service, were imprisoned in the temple, and in that 
quarter heretofore destined to the use of women. Fronto, one of 
the freed men and friend of Titus, was deputed to inquire into 
the cases of the prisoners, and to treat them according to their 
deserts. The abandoned, the seditious, and those who mutually 
charged each other with crimes, were put to death without mere}': 
but Titus preserved the young and healthy, particularly those of 
a comely appearance, to grace his triumph on his entry into 
Rome. All those who remained after this selection, and were 
above seventeen years of age, were sent in chains into Egypt to 
be employed as slaves ; and those who were under seventeen 
exposed to sale, some only excepted, w T ho were sent into the 
various provinces of the empire to be engaged as gladiators in the 
several theatres. 

In the interim, no less than eleven thousand of the prisoners, 
who were under the care of Fonto, were starved to death ; 
partly owing to their obstinacy in the refusal of provisions, and 
partly to the severity of their overseers, who neglected to sup- 
ply them in a proper manner : but one great cause which aggra- 
vated this calamity, was the want of sufficient provisions for such 
an immense number. 

Thus ended the important and melancholy siege ; and the 
Roman soldiers having no living object on which to wreak their 
further vengeance, (for if they had, that vengeance would have 
been continued,) Titus gave orders that they should reduce the 
city and temple to a level with the ground, and not to leave 
any building standing, except the three distinguished towers, 
so often mentioned, which bore the names of Hippocos, Phasael, 
and Mariamne ; and a part of the wall to the westward of the 
city, on which he intended to erect a garrison. The towers 
were ordered to remain as an evidence to future times of the 
skill and power of the Romans in becoming possessed of them. 
This order was executed with the utmost strictness, and the rest 
of the city totally demolished and razed even to the ground ; 
so that it scarcely appeared to have been the residence of 
human creatures. Thus the factious multitude, whose seditions 
had created all the misfortunes, were reduced ; and thus, like- 
wise, was reduced the most distinguished city on the face of the 
earth. 

About this period, Simon, the son of Giaras, was made a 
prisoner, in consequence of the following singular circumstance: 
When. Jerusalem was so closely besieged that Simon was com- 
pelled to take refuge in the upper town, and when the Romans 
had actually got into the city, he was almost distracted to know 
how to dispose of himself; and at length he adopted the follow- 
ing plan. Having sent for a number of" stone-cutters miners, 



592 



HISTORY OF THE JEWS 



smiths, and persons weil skilled in iron works ; and having pro 
vided a great number of tools and materials proper for their par 
puse, and provisions for a considerable time, thev descended al 
together into a dark and private vault. In this place, they worked 
their way as far as they were able ; but, finding the passage too 
narrow to answer their intentions, they began to dig and mine, 
with a view to open a passage through which they might effect 
their escape ; but though they managed their provisions in the 
must frugal manner possible, they fell short before they had made 
any considerable progress in their work, by which means the 
whole plan failed. Reduced to the utmost necessity, Simon had 
recourse to a singular device to terrify the Romans. In pur- 
suance of this plan, he dressed himself in a white garment, which 
was buckled round him, over which was thrown a purple cloak. 
Thus habited, he ascended from the ground, under the ruins of 
the late temple, to the astonishment of the soldiers, and others 
who beheld the apparition. As he advanced towards them, the 
soldiers assumed sufficient courage to demand his name and busi- 
ness ; but Simon refused to answer their questions, and demand- 
ed to speak with the captain of the guard. Hereupon, they 
immediately sent to Terertius Rufus, who at that time had the 
command : and he soon discovered who Simon was, ordered him 
to be immediately put in chains, and then related all the particu- 
lars of the affair to Titus. 

Simon was presented to Titus bound in chains : whereupon he 
gave orders that he should be detained a prisoner to grace his 
triumphant entry into Rome. Some short time after his arrival 
he appointed a day for the celebration of the nativity of his 
brother Domitian, with the utmost grandeur and magnificence : 
on this occasion, a great number of condemned persons were 
sacrificed to the splendor of the ceremony : for of those who were 
destroyed by beasts, by fire, or in combats with each other, it 
was calculated that not less than two ihousand five hundred 
perished ; yet, such was the inveteracy of the Romans against 
the Jews, that they thought even this number too small. 

Some time after this, Titus went to Berytus, a city of Phoe- 
nicia, and one of the Roman colonies. In this place he continued 
some time, and there celebrated the anniversary of the birth of 
his father Vespasian, even with a greater degree of pomp and 
splendor than he had done that of his brother, both with respect 
to the articles of expense, and the public shows exhibited. 

From Bertytus, Titus proceeded to Antioeh, where he rejected 
some frivolous accusations which were brought by the citizens 
against the Jews. Thence he continued his journey to Egypt* 
and embarked at Alexandria for Rome having previously to bis 
embarkation despatched the two legions that attended him to their 
former stations, that is, the filth was sont to Mysia. and the tenth 



history or the jews. 



5y3 



to Hungary. Simon and John, with seven hundred of L s f most 
COmcIy of the prisoners, were ordered to be sent mto Italv, that 
they might dignity the triumph of Titus on his entry into Home. 

Titus had a most favorable and agreeable voyage, and was re- 
ceived with as much honor and respect as his father had been 
before him : and exclusive of this general respect from the people, 
Vespasian went out in person to meet and congratulate him ; a 
circumstance highly grateful to the public, who now beheld the 
father and his two sons meeting together in circumstances of .he 
most auspieious nature. 

In a short time after this, the senate passed a decree for two 
separate triumphs, the one in honor of the father, the other in 
that of the son ; but notwithstanding this determination, Vespa- 
sian and Titus resolved that the solemnity to their mutual honor 
should be jointly celeorated. When the day was fixed on which 
it w is to take place, there w T as hardly a single person in the city 
who did not attend as a spectator ; so that when the whole mul- 
titude was assembled together, there "was scarcely room enough 
left for the emperor and his son to pass. Before the break ot 
day, the soldiers marched to the palace gates, near the temple ot 
Isis, in regular order, preceded by their officers, to wait the 
arrival of the princes, who had lodged the preceding night in the 
temple above mentioned. 

Soon after the dawn of the morning, Vespasian and Titus 
came forward, being clothed in purple robes', according to the 
custom of their country, and having on their heads crowns of 
laurel. They proceeded to the Octavian walks, at which place 
the senate, nobility, and knight? of Home, waited for their arrival. 
Before the porta! there was erected a tribunal, on which they as- 
cended, and reposed themselves on seats of ivory, which had 
been placed there on the occasion; and being thus situated, 
orations were made in their praise, while the surrounding multi- 
tudes testified their joy by the loudest acclamations. On this 
occasion the princes wore no arms ; and while the orators were 
rapidly declaiming their praise, Vespasian made a signal for 
silence, which being strictly obeyed by every person present, he 
stood up ; and having thrown his robe over a part of his head, 
he offered up certain prayers, agreeably to the custom (in such 
occasions ; and in this, Titus followed his example. This being 
done, Vespasian addressed the company in a concise speech, and 
then dismissed the military people to regale themselves at his ex- 
pense. In the next place, Vespasian and Titus proceeded to the 
triumphal gate, which received its name on account of the grand 
procession passing that way. Here they took some refreshment ; 
and, being then arrayed in their triumphal habiliments, they of« 
fered up sacrifices at the gate, and then proceeded in great, pomp 

50* 



5!)4 HISTORY ff UK JEWS 

and solemnity through the midst of the crowd, that all the people 
might oe gratified by a sight of them. 

It is impossible for language to convey any adequate idea of 
the splendor and magnificence of this public exhibition, whether 
the expense and contrivance of it, or the novelty of its ornaments 
be considered. On this occasion all tne most valuable curiosi- 
ties which the Roman nation had been collecting through a long 
succession of ages, were combined to furnish the splendid triumph 
of one day, and displayed as a monument of the national 
grandeur. So great a number of curious performances in gold, si I 
ver and ivory, equally valuable for their cost and their admirable 
contexture, were now exhibited to the public view, that ihey 
seemed rather a confusion than a regular display of riches. — 
There likewise appeared such an amazing variety of public gar- 
ments and Babylonian embroideries, together with jewels and 
other stones of great value, which were disposed into the forms 
of crowns, and other devices, that what used to be accounted cu- 
rious, was now no longer deemed so. Images of the gods of the 
Romans were carried in procession, which were extraordinary 
for their size and constructive ; and besides these, there were re- 
semblances of various sorts of living creatures, which were 
dressed so as to answer their characters. 

A great number of people dressed in cloth of gold and purple, 
carried these pageants through the street:; and they who were 
more immediately appointed to attend the pompous train, were 
habited in garments of a singularly splendid appearance. Even 
the very prisoners that made a part of the train, were dressed 
with unusual decency, to hide the misery of their condition, and 
conceal the marks of slavery that appeared in their countenances; 
but in all the procession, nothing was so extraordinary as the car- 
rying of the machines, many of them were three or four stories 
in height, so that it is astonishing how the bearers could support 
them. The expense of these was proportioned to the contri va nee 
of them ; for the furniture and hanging were embroidered with 
gold, ivory, and other things of high value. 

In the procession were likewise the most lively and picturesque 
representations of war and all its attending circumstances. In 
one place was to be seen the appearance of a fruitful country 
totally laid waste ; in another the destruction of armies ; some 
being killed, some flying, and others taken prisoners : there were 
the resemblance of walls levelled with the ground, forts destroy- 
ed, fortified cities entered through breaches, towns taken by sur- 
prise, and streets streaming with blood, while the vanquished 
were imploring for mercy. Houses appeared to be falling on the 
heads of their owners, while temples were apparently hi flames, 
and rivers wound their course through the conflagrations, instead 
of supplying water to man and beast, and refreshing the fields 
and meadows with their strenms. Nor was this any other than 



HISTORY OF THIS JF.WS. 



5!)5 



an admirable representation of the suffering Jews, so finely con- 
trived by the ingenuity of art, that to those who were acquainted 
with the fate of Jerusalem, it might seem to be a well told story of 
'he destruction of that celebrated city. 

On each of the pageants was a representation of the manner 
m which some town or city was taken, with a figure of the 
governor of the place. To these succeeded a view of the ship- 
ping, and then were exhibited the spoils that were taken in va- 
rious places, of which the most considerable were the golden table 
and the golden candlestick, which were found in the temple at 
Jerusalem. The first of these weighed several talents, and the 
latter was never applied to the use for which it had been de- 
signed. This candlestick consisted of a large foot, from which 
there ascended a sort of pillar, and from that pillar, as from the 
body of a tree, there arose seven branches, the top of each branch 
resembling a lamp; and the number was seven in reference to 
the esteem in which the seventh day is held by the .lews. The 
next, and indeed the last trophy exhibited of fhe conquest which 
the Romans had made, was the code of Jewish laws, which was 
followed by figures of ivory and gold, intended as an emblemat- 
ical representation of victory ; and trie procession was closed by 
Vespasian, Titus and Domitian. all mounted on fine horses, 
elegantly caparisoned, and appearing with a dignity becoming 
their high rank ; and in this splendid mi.nner, they proceeded to- 
gether to the temple of Jupiter Capitoiinus, and thus put an end 
to the procession. 

When they had arrived at the temple, they remained therefor 
a short time in conformity to an ancient custom, w hich rendered 
it necessary that they should stay in that place till they received 
advice of the death of the general who had commanded the army* 
of the enemy. The general on the present occasion was Simon 
Giaras, (who had been led in triumph through the streets.) round 
whose neck a rope being fixed, he was drawn through the mar- 
ket-place, those who drew him putting him to death, pgrceably 
to the laws and usages of the Romans in the case of notorious 
offenders. Intelligence being brought that Simon was dead, the 
very air was rent with the shouts and acclamations of the mul- 
titude. 

The people then offered up vows and sacrifices ; and this sol- 
emn business being discharged. Vespasian and iiis sons returned 
to the palace, where they gave a most magnificent entertainment 
on the occasion. Indeed, the whole city exhibited one general 
scene of joy and festivity, and public thanks were every where 
offered for the final victory which had now been obtained over 
their enemies ; a victory which seemed to promise a lasting tran- 
quillity, while it redounded to the immortal honor of the neroes 
who had acquired it. 



iiisTORv or Tin: .jews 



.As soon as ihc trmmphs were ended, and the pence of the em- 
pire was secured, Ves] asian caused a temple lo be ejected and 
medicated to peace. This edifice was remarkable fur its richness 
and elegance, and still more so for the short space of time in 
which it was constructed. Jt was adorned with a great abundance 
of curious pieces of painting and sculpture, which had I ecu col- 
lected at an immense expense : and it was, on the whole, so 
magnificent and elegant a building, that persons came from all 
parts of the world to obtain a sight of it. The golden lable and 
the candlestick, as articles of inestimable value, Vespasian caus- 
ed to be placed in this temple. With regard to the code of Jew- 
ish laws and the purple vestments of the sanctuary, they were 
deposited with the utmost care in the royal palace. 

The emperor having granted a commission to Lucilius Bassus, 
appointed him to be lieutenant-general of Judea, he thereupon 
succeeded Cereal is Petilianus in the command of ihc army, and 
soon rendered himself master of the castle of Hercdian by treaty. 
This being done, he collected his troops which were stationed in 
different parts of the country, proposing, by the assistance of the 
tenth legion to reduce Maelueras, as a work of indispensable 
necessity, since that place was so, remarkably strong, that it was 
a kind of incitement to acts of rebellion ; and it's situation was 
such as to inspire those in possession of it with fresh courage, 
though on ihc other hand, it was calculated to repress the ardor 
of an assailant. 

Machanas is situated on a mountain of immense height, and 
is of so strong a nature, that it is rendered almost impregnable. 
It is likewise, in a manner, inaccessible; for nature has surround- 
ed it with \ alleys that are almost impassable, and cannot be filled 
up. These valleys are of such a depth as not to he surveyed 
from the mountain without horror. The mountain strctch.es sixty 
furlongs to the west, and approaches almost close to the lake As- 
pualtites, and the castle commands a very extensive view of the 
district on that side. 

To the north and south the rallies are very extensive, and ap- 
pear to be equally well calculated for the defence of the place. 
On the cast, the depth of the valley is not less than a hundred 
cubits ; and opposite to Machanas is a mountain to which this 
valley extends. This place was originally fortified by Alexander 
king of the Jews, who built a castle on it : but this castle was 
afterwards destroyed by Gabinius, when he made war on Aristo- 
b ul us : but Herod the Great, thinking this mountain well worthy 
of his attention, particularly in case of any dispute with the Ara- 
bians, who were remarkably well situated to annoy him, he 
caused a strong wall, fortified with turrets, to be built round it, 
and erected a handsome city, in which he placed a colony of in- 
habitants ; and from the city he made a passage up to the castle 



HISTORY OF TIIC JEWS 



f>97 



Hound the castle, at the tup, he built another wall, at ltie 
angles of which were turrets si>ty cubits in height ; and, in the 
midst of the inclosure he caused a large and eleganj palace to be 
erected, which was supplied with water from a variety of cisterns; 
so that the situation and convenience of this place seemed to have 
arisen from a happy conjunction of nature and art, each contri- 
buting in a liberal manner to its improvement. Herod, likewise, 
deposited in the castle an immense store of military arms, engines, 
arrows, &c. ; and stocked it with a great quantity and variety of 
provisions ; so that there could be little danger of the garrison 
being reduced either by famine or force. 

When Bassus had taken a careful survey of Machoeras, he 
came to a determination to beseige the place: and, for this pur- 
pose, he intended to have filled up the valley to the eastward of 
the town, and to make his approach from that quarter. His first 
proceeding was to throw up a mound opposite the castle with nil 
possible expedition, as the readiest way to insure his success. 
The Jews who were natives of the city, now divided themselves 
from those who were strangers, whom they dismissed as persons 
who were unworthy a connexion with them, and sent them into 
the lower town to sustain the first shock, themselves taking pos- 
session of the castle, which, from its strength, they thought 
would be the most defensible, and a place from which, in case of 
necessity, it was probable they might make the best terms with 
the Romans. In the mean time they exerted their utmost indus- 
try to repel the attacks of the besiegers. There x .vus not a day 
passed in which the Jews did no! sally forth in a determined 
manner, when violent skirmishes ensued, and both parties lost a 
considerable number of men. The advantage lay sometim es on 
one side and sometimes on the other ; the Jews being successful 
when they attacked the Romans by surprise, and the latter being 
the victors when they w r ere properly advised of the advance of 
the enemy, and had time to prepare for their reception. But it 
appeared evident that the siege was not to end in this maimer, 
since a most singular accident reduced the Jtjws to the disagreea- 
ple necessity of surrendering the castle. 

]n Macha)ras there was a young man of a spirit remarkably 
bold, daring and enterprising. His name was Eleazar, and 
he exerted himself in a very extraordinary manner, both by 
advice and example, to cheek the progress of the Romans, 
and encourage his countiymen to oppose their proceedings. 
This Eleazar frequently sallied forth in a most determined man- 
ner, and was constantly the first man to begin an encounter, and 
the last to retreat when retreat became absolutely* necessary. 
Now it happened after the conclusion of a skirmish on a parti- 
cular day, when both parties were retired, that Eleazar determin- 
ed to evince his utter contempt of danger; and to prove that he 



5U8 



HISTORY OF THE JEWS. 



was incapable of fearing any man, stopped without ihc gate of 
the city, and entered into an idle conversation with some of the 
Jews that were on the walls, seeming to pay no kind of regard 
to any thing that might pass around him. 

Eleazar being now within view of the Romans in their encamp- 
ment, an Egyptian soldier named Rufus took an opportunity 
to run to him unnoticed, and seizing him with all his accoutre- 
ments, conveyed him to the enemy. The prisoner was no sooner 
brought, than Bassus directed that he should be stripped, laid on 
the ground, and publicly whipped within view of those in the 
city. The distressful situation of this youth afflicted the Jews to 
such a degree, that the generality of them burst into tears, and 
lamented his unhappy fate. Bassus finding how exceedingly con- 
cerned the people in general were for the misfortunes of this one 
man, a thought struck him that he hoped to improve to his ad- 
vantage ; for he conceived, that if he could but increase the ardor 
of their passions, they might be induced to purchase the life of 
Eleazar by a surrender of the place. The scheme succeeded to 
the height of his expectation: a cross was erected, on which it 
seemed to appear that Eleazar was to be immediately crucified; 
but no sooner was this cross fixed, than the whole garrison ex- 
claimed, as with one voice, that they could no longer bear their 
sufferings. Immediately hereupon, Eleazar entreated them to 
consider their own situation, and that of himself, who was sen- 
tenced to an ignominious death ; and conjured them to desist 
from contending against the superior courage and success of the 
Romans, to whose dominion all the world had submitied. 

Eleazar being of a distinguished family, and having many 
friends and relations in the castle, their interest was exerted in 
support of his earnest supplication ; so that, in the end, the be- 
sieged, compassionating his case in a high degree, despatched 
deputies to the Romans, who were commissioned to offer the sur- 
render of the castle, on the condition that Eleazar's life and liber- 
ty should be granted him, and that the garrison should be per- 
mitted to dispose of themselves as they thought proper. 

Bassus readily consented to these terms ; but the people in the 
lower town, enraged to think that they had not been consulted be- 
fore the agreement was made, determined, to secure themselves by 
privately retreating in the night. Those who were in the casile 
gave notice of this to Bassus as soon as the gates were opened, 
partly lest ihemselves should be suspected to have been concern- 
ed in the plot, and partly through envy of their associates. Here- 
upon Bassus attacked them : but the most gallant of those who 
tirst got out made their escape, w hiie the rest, in number no fewer 
than seventeen hundred were slain, and their wives and children 
made slaves. Notwithstanding the above mentioned circtmi 
stance. Bassus gave Eleazar his liberty; and dismissed the gar- 
rison agreeably to contract. 



HISTORY OF THE JEWS. 



599 



The transactions above mentioned being at an end, and Bassus 
having received information that great numbers of the Jews who 
had effected their escape during the siege of Jerusalem and Mach 
aeras, had assembled together and retired to the forest of Jardus, 
he inarched with his army immediately to that place ; and on his 
arrival, found that the intelligence which had been brought him 
was true ; wherefore he issued orders that his cavalry should in 
stantly surround the whole wood, which was so punctually obeyed, 
no* a single Jew could make his escape. In the mean time, 
the infantry were employed to cut down the trees and bushes, 
which formed those thickets, under which the Jews had taken 
anelter ; so thai by this means they were deprived of all possi 
bility of conceahwnt, and had no hopes of saiety but in cutting 
their way thrown tne forces of the enemy. 

Being reduced to the alternative of perishing or taking this 
desperate step, they united in a body, and made a violent attack 
on those who surrounded them, who received the assault with 
the utmost bravery. In a word, the rashness excited by despair 
on the one side, and determined courage on the other, combined 
to render the engagement equally obstinate end violent. In the 
end, however, the Romans obtained the advantage, with the loss 
of only twelve men slain, and a small number wounded ; whereas, 
every man of the Jews was killed in the action, amounting in the 
whole to the number of three thousand. Among these, was the 
commander in chief named Judas, the son of Jair, of whom men- 
tion has been made in a former part of this work. This Judas 
was an officer during the siege of Jerusalem, from whence he 
effected an escape through a subterraneous passage. 

At this juncture, the emperor sent a letter to his officer Tibe- 
rius Maxim us, commissioning him to expose the lands of the Jews 
for sale ; and declaring that he would not rebuild any of their 
cities, but seize them all to his own use. Tiberius was directed 
to leave eight hundred soldiers in Emmaus, which is situated 
about sixty furlongs from Jerusalem. The emperor likewise is- 
sued orders that the Jews should pay a poll tax of two drachmas 
annually; and this money was to be paid, into the capital, as 
similar taxes had been formerly paid at the temple. 

The death ot Bassus, which happened in Judea, made room 
for the advancement of Flavius iSilva, who succeeded to his 
government. Silva being informed that all the country was in 
due subjection, one castle only excepted, lie collected all the 
forces he was able, with a determination to make an attack on it. 
The name of this castle was Massada, and it was under the 
command of Eleazar, the leader of the Sicarii, who had obtained 
possession of this fortress. 

The Roman general, Silva, now marched to lay siege to 
Massada, in which was a garrison of the Sicarii, commanded 



HISTORY OF THE JEWS 



by Eleazar, who was the chief of the people bearing that name. 
Silva now possessed himself of the adjacent country, and with 
very little difficulty : he then disposed of his troops in the most 
commodious manner possible, and ran up a wall round the cas- 
tle, at once to secure his soldiers, and to prevent the escape 
of the enemy. He now looked out for a place the most con- 
venient for the station of his camp, which he found to be on 
the spot where the adjacent mountain communicated with the 
rock on which the castle stood. One great inconvenience now 
attended Silva ; for the provisions with which his army was sup- *" 
plied by the Jews, were brought from a very great distance ; and 
as there was no fountain near the place, the procuring of water 
was likewise attended with very great difficulty. 

As soon as tiie above mentioned disposition of affairs had 
taken place, Silva prepared to commence the siege, which, as 
will appear from the situation of the castle, w r as likely to cost 
much time, and to be attended with great difficulty. This cas- 
tle was situated on a large and high rock, which was surround- 
ed by deep and craggy precipices. They who stood at the top 
could not see the bottom, on account of the higher rocks hang- 
ing over those that are beneath. Even the beasts could not 
climb this rock, so difficult was the access, except by two pas- 
sages ; one of which is from the east side from the lake As- 
phakites, and the other from the west side, the former being 
much more dangerous than the latter. One of these passages 
bears the name of the Snake, from the number of turnings that 
there were in the ascent ; for in many parts of it, the stones so 
intersected each other, that passengers were obliged to go back- 
wards and forwards to pass them ; and the road was so nar- 
row that the traveller could not keep both his feet on the ground 
at the same time. Exclusive of all things, one false step would 
have plunged a man to the bottom of a most horrid precipice. 
The road was deemed thirty furlongs from the bottom to the 
top of the mountain ; and on this eminence there was a plain, 
on which the high priest Jonathan caused a castle to be built, 
to winch he gave the name of Massada, and claimed the honoi 
of being the founder of this castle, which was afterwards foiti- 
ficd and adorned, with immense labor and at a large expense, 
by Herod the Great ; a wall being also built round it by Herod, 
eight, cubits in breadth, and twelve in height, with white stones 
of considerable value. Herod likewise caused seven and twenty 
turrets, each of fifty cubits high, to be erected ; and made a 
communication between these turrets and the buildings on the 
interior side of the wall. The nature of the soil of the plain 
being found to be extremely rich, Herod gave orders that it 
should be well cultivated, with a view that those who might in 
future times have occasion to take refuge in the castle, might be 
certain of being supplied with the necessaries of life. 



HISTORY OP THE JEWS. 



CO] 



Within the limits of the castle, he caused a sumptuous and 
magnificent palace to be erected for his own accommodation. — - 
The entrance of this palace was situated so as to front the north- 
west ; the walls of it were of great strength, and remarkably 
high ; and at each of the four corners was a tower of the height 
of sixty cubits. The variety, decorations, ornaments, richness 
and splendor of the several apartments, baths, and galleries, 
exceeded all description. The whole was supported with pillars, 
each of one entire stone, and so disposed as to give proof of the 
strength of the structure and the judgment of the architect-— 
The pavement and the walls were diversified with stones of a 
variety of colors. A great number of large cisterns, hewed out 
of the rock, for the preservation of water, were dispersed in the 
different quarters of the palace to the castle, which was quite in- 
visible from the outside : and, as hath been heretofore observed, 
the other passage was rendered altogether impassable ; and, with 
regard to the western passage, it was totally blocked up by a 
tower that was erected in the narrowest part of it, at about the 
distance of a thousand cubits from the castle. This will serve 
to show how strongly the place was fortified by art as well as 
by nature, and how difficult the conquest of it must have been, 
even with the slightest opposition. 

Thus fortified, this castle had the appearance of being proof, 
not only against force, but was unlikely to be subdued by fam- 
ine ; for when it was surprised by Eleazar and the Sicarii, there 
were found in it great treasures of corn, wine, oil, pulse, dates, 
<&c. equal to the consumption of many years ; and the arti- 
cles were said by Josephus to be as fresh as if they had been but 
newly deposited, though they had been treasured up an hundred 
years. . - " .* . 

Perhaps this circumstance might be owing to the extreme pu- 
rity and salubrious quality of air in so elevated a situation. Agree- 
ably to the king's order, there was likewise laid up a magazine 
of various kinds of arms, for the accommodation of ten thousand * 
men, and also an immense quantity of un wrought iron, brass, 
lead and other articles, which it is presumed were intended for 
some capital enterprise. 

The Jews being now so closely pent up within the walls of 
Massada, that it was utterly impossible that they should effect an 
escape, Silva advanced with his machines to the only place which 
he could find up, in order to raise a mount. Beyond the tower 
which blocked up the western passage to the palace and castle, 
there was a large rock, which bore the name of Leuce ; this rock 
was larger than that on which the castle of Massada stood, but 
not so high by about three hundred cubits. Silva had no so',ner 
taken possession of this rock, than he issued orders to his soldiers 
to r*ise a mount upon it ; and thev were so diligent in this busi* 

51 



602 



HISTORY OF THE JEWS. 



ness, that they soon got it up to the height of two hundred cubits ; 
but finding that it was not of sufficient strength to support the 
machines, they raised it on a kind of platform composed of large 
stones, fifty cubits in height, and of the same breadth. On this 
platform they built a tower of the height of sixty cubits, which 
they fortified with iron. Exclusive of their common machines, 
they had another kind, which had been invented by Vespasian, 
and were afterw T ards improved by Titus. 

From the tower above mentioned, the Romans assailed the 
besieged with such impetuous showers of stones and flights of 
arrows, that they were afraid to appear on the walls. In the 
interim, Silva directed his battering-rams against the wall, till at 
length it was damaged in some places. In consequence hereof, 
the Sicarii instantly ran up another wall behind it, which was 
composed of su ^ rno trials as to deaden the shock, and sustain 
no kind of dama 6 e. This wall was built in the following man- 
ner : A row of large pieces of timber was mortised into another 
of equal size, and a space was left between them equal to the 
thickness of the wall. This space was filled with earth of 
the nature of clay, and boards were nailed across the frame to 
prevent the earth from falling. Thus prepared, it was as strong 
as the wall of a house ; and the more violently it was battered, 
the stronger it became, the earth being more firmly closed by 
each stroke it received. 

Silva, finding that the battering with his machines did not pro- 
duce the consequences he expected, ordered his soldiers to pro- 
vide themselves with fire-brands to destroy the works of the 
enemy. The wall being hollow, and chiefly composed of tim- 
ber-work, immediately took fire, and the flames raged with the 
utmost violence ; but the wind being in the north, it arove the 
fire with such rapidity on the Romans, that they expected the al- 
most instant destruction of their machines : but, just at this 
Juncture, the wind veered to the south, and beat so violently on 
the wall, that the whole of it was in flames in a moment. The 
Romans, grateful for this providential stroke in their favor, re- 
turned to their camp full of spirits, and with a fixed determina- 
tion to attack the enemy by break of day on the following morn- 
ing ; and, in the mean time to place strong guards, that their 
opponents might not escape in the night. 

However, Eleazar had no idea of departing himself, or of 
permitting any of his people to evacuate the place ; but as the 
wall was now totally consumed, and there appeared to be no 
longer any chance either of relief or security, it became neces- 
sary to consider how their wives and children might be most 
effectually preserved from the violences to be expected from the 
Romans on their taking possession of the place. Having seri- 
ously reflected on this affair, Eleazar determined in his own 



HISTORY OF THE JEWS. 



mind that a death of glory would be greatly preferable to a iifb 
of infamy ; and that the most magnanimous resolution they could 
form, would oe to disdain the idea of surviving their liberties. 
His own sentiments being thus formed, he resolved to endeavor 
to inspire others with the same ; and, for that purpose, he sum- 
moned a number of his friends and associates, whom he address- 
ed in a speech, strongly recommending suicide. 

This was received in a very different manner by his different 
auditors, some of whom were charmed with his proposal, and 
ready to execute it, deeming death an object of desire in their 
present situation ; while others, from the tenderness of their na 
ture, were equally terrified at the thought of destroying their 
friends, or becoming their own executioners. They regarded 
each other with looks of the utmost anxiety, while their flowing 
tears testified the sentiments of their minds. Eleazar was greatly 
chagrined at what he deemed a weakness, that degraded the 
dignity of his plan, and might tempt those who had appeared 
to be determined to abandon their resolutions. He therefore 
pursued his plan of exhorting the people, but in a different man- 
ner ; for he now discoursed on the immortality of the soul, ad- 
dressing himself particularly, and with tiie utmost earnestness, to 
those who were weeping. 

Eleazar would have proceeded long on this subject, but that 
the people interrupted him with the warmest expressions of their 
readiness to adopt the plan he had recommended, each being am- 
bitious to excel the other in giving this distinguishing proof 01 
his wisdom and courage ; thus passionately were these people de- 
voted to the destruction of themselves and their families. It was 
very extraordinary, that when they came to give proof of their 
resolution, not a man of them failed in the arduous trial. They 
retained their kindest affections for each other to the last moment, 
conceiving that they could not render a more acceptable office, 
or give a more perfect proof of their regard. While they embraced 
their wives and children for the last time, they wept over and 
stabbed them in the same moment — rejoicing, however, that this 
work was not left to be performed by their enemies. They con- 
sidered the necessity of the action their excuse, and reflected that 
they only destroyed their dearest friends to prevent their falling 
by the hands of the Romans. In a word, there was not one man 
who wanted the necessary courage on the occasion, and they 
killed their friends and relations without distinction : and they 
thought the destruction of their wives and children far preferable 
to the evils to which they would otherwise be exposed. 

They who had been the principal agents in the slaughter above 
mentioned, penetrated as they were with grief for the necessity 
that had occasioned it, resolved not to survive those they had 
slain ; and immediately collecting all their effects together se* 



UISTORY OF THE JEWS. 



them on fire. This being done, they cast lots for the selection 
of ten men out of their number to destroy the rest ; and these 
being chosen, the devoted victims embraced the bodies of their 
deceased friends, and then ranging themselves near them, cheer- 
fully resigned themselves to the hands of the executioners. When 
these ten men had discharged the disagreeable task they had un- 
dertaken, they again cast lots which of the ten should kill the 
other nine, having previously agreed, that the man to whose lot 
it might fall, should sacrifice himself on the bodies of his com- 
panions ; so great was the trust that those people reposed in eacii 
other. The nine devoted victims died with the same resolution 
as their brethren had done ; and the surviving man, having sur- 
veyed the bodies, and found that they were ail absolutely dead, 
threw himself on his sword among his companions, but not till 
he had first set fire to the palace. 

This melancholy scene which happened on the fifteenth day 
of the month Xanthicus, was now concluded ; and the deceased 
had imagined that not a single Jew would fall into the hands of 
the Romans : but it afterwards appeared that an old woman, and 
another woman who was related to Eleazar, together with five 
children, had escaped the general massacre, by concealing them- 
selves in a common sewer. Including women and children, no 
less than nine hundred and fifty persons were slain on this occa- 
sion. 

On the dawn of the following morning, the Romans prepared 
their scaling ladders in order to make an attack ; but they were 
astonished in the highest degree on not hearing any noise but 
the crackling of the flames, and were totally at a loss what con- 
jecture to form. On this they gave a loud shout (such as is 
customary when a battery is played off) in expectation of receiv- 
ing an answ T er. The noise alarmed the women in their place of 
retreat, who, immediately coming out, related the truth to the 
Romans as it really had happened. The story, however, appear- 
ed so extraordinary, that they could not give credit to it ; but 
they exerted themselves in extinguishing the fire ; and being em- 
ployed in this service till they came to the palace, there they found 
the bodies of the deceased lying in heaps. Far, however, from 
exulting in the triumph of joy that might have been expected 
from enemies, they united to admire what they deemed the steady 
virtue and dignity of mind with which the Jews had been inspir- 
ed, and wondered at that generous contempt of death by which 
such numbers had been bound in one solemn compact. 

The temple and holy city thus destroyed and levelled with the 
ground, and the whole nation either miserably buried under its 
ruins, or dispersed into other countries, might, one would think, 
have opened the eyes of the poor remains of that once favored 
people, and crushed at once all hopes and expectations of any 



HISTORY OP THE JEWS. 



COS 



other deliverer but him whom they had rejected and crucified, 
Many of them were indeed moved ; but the far greater part re- 
mained in their infatuated state, and, according to Christ's own 
prediction, have been dispersed ever since over all the world, to 
attest his truth and their own obdurate blindness, till the happy 
time comes when the veil shall be taken off* their eyes. When that 
will be, is one of those secrets which God hath been pleased to 
leave as yet unrevealed, and which it would be vain and pre- 
sumptuous to search too curiously after. 

After the reduction of Jerusalem and Judea, Agrippa and his 
sister retired to Rome, probably with Titus, w 7 ho was excessively 
fond of both, but especially of Bernice. We have seen, through 
the course of this last year, how serviceable the brother had been 
to that general, accompanying him in person, and assisting him 
with men and amunition, for which we were told Titus got his 
kingdom enlarged by the emperor, and procured him praetorian 
honors. But his extraordinary friendship for that prince flowed 
chiefly from his special fondness for his sister, as if she had been 
liia real wife. Titus, nevertheless, had promised her marriage, 
and would in all probability have kept his word, had he not 
found that the Romans were wholly averse from it, partly on 
account of her being a Jewess, and partly on that of her royal 
descent. To pave himself, therefore, the way to the empire, he 
was forced to discard her, in opposition to both their inclinations. 
W hat became of her afterwards, is not worth inquiring. As for 
Agrippa, he was the last of the Herodian race that bore the royal 
title, and is supposed to have died at Rome about the seventieth 
year of his age, and in the ninetieth of Jesus Christ. Josephus 
has this remarkable saying on the Herodian line, that they ah 
failed within a hundred years, though they were at first so numer- 
ous, as we have seen them in the genealogy of Herod the Great. 

We have already had occasion to mention the number of the 
slain, as well as of the prisoners, according to Josephus. A 
curious author has since taken the pains to make a fresh compu- 
tation out of him of all that perished in the several places 
throughout that kingdom, and out of it, from the beginning to the 
conclusion of the war, in which we believe our readers will bo 
glad to see the whole amount of the several bloody articles, as it 
were, at one view. They are as follows: 

At Jerusalem, by Floras' orders - 630 
By the inhabitants of Csesarea in hatred to the Jews 20,000 
At Sythopolis in Syria ------ 30,000 

By the inhabitants of Ascalon in Palestine - - 2,500 
By those of Ptolemais ------ 2,000 

At Alexandria in Egypt under Alexander the apostate 

Jew 50,000 

At Damascus - - - • « * I0,00t3 

51* 



006 



HISTORY OF THE JEWS. 



At the taking of Joppa 8.400 

In the mountain of Cabulo 2,000 

In a fight at Ascalon 10,000 

In an ambush - 8,000 

At the taking of Aphec 1 5,000 

Upon Mount Gerizim 11,600 

Drowned at Joppa by a sudden storm - 4,200 

Slain at Taricheae 6,500 

Slain or killed themselves at Gamala, where none were 

saved but two sisters 9,000 

Killed in their flight from Giscala - - - 2,000 
At the siege of Jotapata, where Josephus commanded 30,000 
Of the Gadarens, besides a vast number that drowned 

themselves 13,000 

In the village of Idumea 10,000 

At Gerasium 1,000 

At Maecheron 1,700 

In the desert of Jardes - - - - 3,000 

Slew themselves at Massada - 960 
In Cyrene, by the governor Catulus - 3,000 
Perished at Jerusalem by sword, famine, pestilence, 

and during the siege - 1,100,000 



According to this the whole amounts to 1,337,490; besides a 
vast multitude that died in the caves, woods, wildernesses, com- 
mon sewers, in banishment, and many other ways, of whom no 
computation could be made ; and ten thousand that were slain at 
Jotapata more than our author has reckoned. For Josephus 
mentions expressly forty thousand, but he only thirty thousand. 



THE E?TI>. 



CONTENTS, 



IWTRODUCTORY DISSERTATION . page § 

HISTORY OF OUR LORD AND SAVIOUR JESUS CHRIST, 

Chap. 

1. From the Presage of the birth of Christ, to the birth of John the Baptist 4$ 

2. From the birth of Christ to Joseph's return from Egypt - 50 

3. State of our Lord's childhood and private life - 60 

4. Commencement of his ministry — Temptation — First Miracle 68 

5. Purifies the temple — disputes with Nicodemus — returns again to Nazareth 75 
{6. Proceeds to Capernaum — chooses his followers — Sermon on the Mount 86 

7. Cures a leper — Casts out a devil — Journey through Galilee 98 

8. The miraculous draught of Fishes — appeasing the waves — casting out devils 102 

9. Passes again through Galilee — Selects twelve disciples - - 109 

10. Continuation of his doctrines and miracles - J'9 

11. Character of John the Baptist — Visits Simon the Pharisee - ■> - 123 

12. Cure at the pool of Bethesda — Justifies his healing on the Sabbath - J 30 

13. Delivers many parables — Commissions the twelve Apostles — Death of John 

the Baptist 141 

14. The miracle in the wilderness — Peter walks on the sea - - 151 

15. Reprimands the Pharisees— relieves several objects of affliction - - 165 

16. Surnames Peter— foretells the Judgment — is transfigured on the mount 172 

17. Casts out a dumb spirit — pays tribute - J78 

18. The Passover at Jerusalem — The woman accused of adultery - - 187 

19. Sends out seventy disciples — puts forth parables - 202 

20. Resides with Martha and Mary— prescribes a mode of prayer - • 214 

21. The origin of the different sects among the Jews .... 225 

22. The signs of the times— is warned to escape from Herod - - - 234 

23. Accepts theinvitation from the Pharisee — the prodigal son ... 239 

24. Rebukes the Pharisees — the Rich man and Lazarus - 24$ 

25. Cures ten lepers — restores Lazarus to life 250 

26. Foretells the destruction of the Jews—blesses little children . . 262 
87. Declares the only way—the parable of the Vineyard— prediction of his suf- 
ferings ------ 265 

28. Restores sight to the blind-Zaccheus-the talents-his entry into Jerusalem 271 

29. The barren fig-tree— the marriage Supper = 279 

30. Retorts on the Pharisees and Herodians— Foretells the judgment that would 

befal them •---*-*-.«. 288 
51. The widow's two mites— the destruction of the temple foretold - . 301 
32' Mary anoints his feet— he foretels who should betray him 3g& 



003 CONTENTS* 

page 

33. The Lord's Supper instituted— foretells Peter's denial of him— his agony in 



the garden 330 

34. Judas betrays him to a band of soldiers 354 

35. Peter's Denial - - * * » & i . 4 357 

36. His trial by the Jewish Council 360 

37. The fate of Judas— Pilate acquits Jesus 363 

38. The Roman Governor condemns and delivers him up . 369 

39. Is led to mount Calvary and crucified 375 

40. Joseph begs the body of Jesus for interment 385 

41. Pious women visit the grave — his resurrection 389 

42. Jesus appears to Mary — Peter meets his Lord 390 

43. Thomas' unbelief— Jesus shews himself to many of his followers - 398 

44. Instructs his disciples and ascends into heaven 405 

45. Remarks on the Christian religion - 414 

LIVES OF THE APOSTLES. 

page St. Mark 4S9 

St. Peter - - - - 425 St. Luke . - - 500 

St. Paul 448 St. Barnabas 502 

St. Andrew .... 471 gt. Stephen - - - 507 

St. James the Great - - - 475 Timothy .... 503 

St. John the Evangelist - - 477 Titus 510 

St. Philip 481 The Virgin Mary - - 512 

St. Bartholomew - - - 483 Mary the Sister of Lazarus - 521 

St. Matthew 485 Joseph .... 5S2 

St. Thomas - 488 Joseph of Arimathea - - 523 

St. James the less - - 49J Nicodemus .... 524 

St. Simon the Zealot . - 494 John Mark - - ♦ - 525 

St. Jude - - ... 496 Clement ... 526 

St. Matthias 497 Mary Magdalene 528 

History of the Jews 530 

ENGRAVINGS. 



page Entry into Jerusalem - - 527 

1 Marriage Supper - « - 287 

47 Destruction of the Temple foretold 303 

57 Wise and foolish Virgins - 309 

84 The Last Supper - - - 330 

103 Jesus scourged by the soldiers 371 

158 The Crucifixion - 386 

171 The Ascenson - - 406 

194 Conversion of St. Paul - - 449 

210 Paul preaching at Athens - 459 

213 Paul shipwrecked at Melita - 468 

249 St. Thomas' incredulity - 4S6 

263 Paul and Barnabus reputed as God 504 



Portrait of the Saviour 

The Annunciation - - - 

Adoration of the wise men 

Christ and the Samaritan woman 

Miraculous draught of fishes 

Peter's want of faith 

Giving sight to the blind 

The woman taken in adultery 

The disciples sent forth 

The good Samaritan 

Dives and Lazarus 

Jesus blessing little children 



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